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+The Project Gutenberg EBook of The Delights of Wisdom Pertaining to
+Conjugial Love, by Emanuel Swedenborg
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Delights of Wisdom Pertaining to Conjugial Love
+
+Author: Emanuel Swedenborg
+
+Release Date: February 23, 2004 [EBook #11248]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE DELIGHTS OF WISDOM ***
+
+
+
+
+Produced by Juliet Sutherland, Keren Vergon, David King, and the Online
+Distributed Proofreading Team
+
+
+
+
+
+The Delights of Wisdom
+
+Pertaining To
+
+Conjugial Love
+
+_To Which is Added_
+
+The Pleasures of Insanity
+
+Pertaining To
+
+Scortatory Love
+
+By
+
+Emanuel Swedenborg
+
+_A Swede_
+
+_Being a translation of his work_
+
+"Delitiæ Sapientiæ de Amore Conjugiali; post quas sequuntur Voluptates
+Insaniæ de Amore Scortatorio" (Amstelodami 1768)
+
+
+1892
+
+_Published_ A.D. 1850
+
+
+
+
+PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE.
+
+
+1. "I am aware that many who read the following pages and the Memorable
+Relations annexed to the chapters, will believe that they are fictions
+of the imagination; but I solemnly declare they are not fictions, but
+were truly done and seen; and that I saw them, not in any state of the
+mind asleep, but in a state of perfect wakefulness: for it has pleased
+the Lord to manifest himself to me, and to send me to teach the things
+relating to the New Church, which is meant by the New Jerusalem in the
+Revelation: for which purpose he has opened the interiors of my mind and
+spirit; by virtue of which privilege it has been granted me to be in the
+spiritual world with angels, and at the same time in the natural world
+with men, and this now (1768) for twenty-five years."
+
+2. On a certain time there appeared to me an angel flying beneath the
+eastern heaven, with a trumpet in his hand, which he held to his mouth,
+and sounded towards the north, the west, and the south. He was clothed
+in a robe, which waved behind him as he flew along, and was girt about
+the waist with a band that shone like fire and glittered with
+carbuncles, and sapphires: he flew with his face downwards, and alighted
+gently on the ground, near where I was standing. As soon as he touched
+the ground with his feet, he stood erect, and walked to and fro: and on
+seeing me he directed his steps towards me. I was in the spirit, and was
+standing in that state on a little eminence in the southern quarter of
+the spiritual world. When he came near, I addressed him and asked him
+his errand, telling him that I had heard the sound of his trumpet, and
+had observed his descent through the air. He replied, "My commission is
+to call together such of the inhabitants of this part of the spiritual
+world, as have come hither from the various kingdoms of Christendom, and
+have been most distinguished for their learning, their ingenuity, and
+their wisdom, to assemble on this little eminence where you are now
+standing, and to declare their real sentiments, as to what they had
+thought, understood, and inwardly perceived, while in the natural world,
+respecting Heavenly Joy and Eternal Happiness. The occasion of my
+commission is this: several who have lately come from the natural world,
+and have been admitted into our heavenly society, which is in the east,
+have informed us, that there is not a single person throughout the whole
+Christian world that is acquainted with the true nature of heavenly joy
+and eternal happiness; consequently that not a single person is
+acquainted with the nature of heaven. This information greatly surprised
+my brethren and companions; and they said to me, 'Go down, call together
+and assemble those who are most eminent for wisdom in the world of
+spirits, (where all men are first collected after their departure out of
+the natural world,) so that we may know of a certainty, from the
+testimony of many, whether it be true that such thick darkness, or dense
+ignorance, respecting a future life, prevails among Christians.'" The
+angel then said to me, "Wait awhile, and you will see several companies
+of the wise ones flocking together to this place, and the Lord will
+prepare them a house of assembly." I waited, and lo! in the space of
+half an hour, I saw two companies from the north, two from the west, and
+two from the south; and as they came near, they were introduced by the
+angel that blew the trumpet into the house of assembly prepared for
+them, where they took their places in the order of the quarters from
+which they came. There were six groups or companies, and a seventh from
+the east, which, from its superior light, was not visible to the rest.
+When they were all assembled, the angel explained to them the reason of
+their meeting, and desired that each company in order would declare
+their sentiments respecting Heavenly Joy and Eternal Happiness. Then
+each company formed themselves into a ring, with their faces turned one
+towards another, that they might recall the ideas they had entertained
+upon the subject in the natural world, and after examination and
+deliberation might declare their sentiments.
+
+3. After some deliberation, the First Company, which was from the north,
+declared their opinion, that heavenly joy and eternal happiness
+constitute the very life of heaven; so much so that whoever enters
+heaven, enters, in regard to his life, into its festivities, just as a
+person admitted to a marriage enters into all the festivities of a
+marriage. "Is not heaven," they argued, "before our eyes in a particular
+place above us? and is there not there and nowhere else a constant
+succession of satisfactions and pleasures? When a man therefore is
+admitted into heaven, he is also admitted into the full enjoyment of all
+these satisfactions and pleasures, both as to mental perception and
+bodily sensation. Of course heavenly happiness, which is also eternal
+happiness, consists solely in admission into heaven, and that depends
+purely on the divine mercy and favor." They having concluded, the Second
+Company from the north, according to the measure of the wisdom with
+which they were endowed, next declared their sentiments as follows:
+"Heavenly joy and eternal happiness consist solely in the enjoyment of
+the company of angels, and in holding sweet communications with them, so
+that the countenance is kept continually expanded with joy; while the
+smiles of mirth and pleasure, arising from cheerful and entertaining
+conversation, continually enliven the faces of the company. What else
+can constitute heavenly joys, but the variations of such pleasures to
+eternity?" The Third Company, which was the first of the wise ones from
+the western quarter, next declared their sentiments according to the
+ideas which flowed from their affections: "In what else," said they, "do
+heavenly joy and eternal happiness consist but in feasting with Abraham,
+Isaac, and Jacob; at whose tables there will be an abundance of rich and
+delicate food, with the finest and most generous wines, which will be
+succeeded by sports and dances of virgins and young men, to the tunes of
+various musical instruments, enlivened by the most melodious singing of
+sweet songs; the evening to conclude with dramatic exhibitions, and this
+again to be followed by feasting, and so on to eternity?" When they had
+ended, the Fourth Company, which was the second from the western
+quarter, declared their sentiments to the following purpose: "We have
+entertained," said they, "many ideas respecting heavenly joy and eternal
+happiness; and we have examined a variety of joys, and compared them one
+with another, and have at length come to the conclusion, that heavenly
+joys are paradisiacal joys: for what is heaven but a paradise extended
+from the east to the west, and from the south to the north, wherein are
+trees laden with fruit, and all kinds of beautiful flowers, and in the
+midst the magnificent tree of life, around which the blessed will take
+their seats, and feed on fruits most delicious to the taste, being
+adorned with garlands of the sweetest smelling flowers? In this paradise
+there will be a perpetual spring; so that the fruits and flowers will be
+renewed every day with an infinite variety, and by their continual
+growth and freshness, added to the vernal temperature of the atmosphere,
+the souls of the blessed will be daily fitted to receive and taste new
+joys, till they shall be restored to the flower of their age, and
+finally to their primitive state, in which Adam and his wife were
+created, and thus recover their paradise, which has been transplanted
+from earth to heaven." The Fifth Company, which was the first of the
+ingenious spirits from the southern quarter, next delivered their
+opinion: "Heavenly joys and eternal happiness," said they, "consist
+solely in exalted power and dignity, and in abundance of wealth, joined
+with more than princely magnificence and splendor. That the joys of
+heaven, and their continual fruition, which is eternal happiness,
+consist in these things, is plain to us from the examples of such
+persons as enjoyed them in the former world; and also from this
+circumstance, that the blessed in heaven are to reign with the Lord, and
+to become kings and princes; for they are the sons of him who is King of
+kings and Lord of lords, and they are to sit on thrones and be
+ministered to by angels. Moreover, the magnificence of heaven is plainly
+made known to us by the description given of the New Jerusalem, wherein
+is represented the glory of heaven; that it is to have gates, each of
+which shall consist of a single pearl, and streets of pure gold, and a
+wall with foundations of precious stones; consequently, every one that
+is received into heaven will have a palace of his own, glittering with
+gold and other costly materials, and will enjoy dignity and dominion,
+each according to his quality and station: and since we find by
+experience, that the joys and happiness arising from such things are
+natural, and as it were, innate in us, and since the promises of God
+cannot fail, we therefore conclude that the most happy state of heavenly
+life can be derived from no other source than this." After this, the
+Sixth Company, which was the second from the southern quarter, with a
+loud voice spoke as follows: "The joy of heaven and its eternal
+happiness consist solely in the perpetual glorification of God, in a
+never-ceasing festival of praise and thanksgiving, and in the
+blessedness of divine worship, heightened with singing and melody,
+whereby the heart is kept in a constant state of elevation towards God,
+under a full persuasion that he accepts such prayers and praises, on
+account of the divine bounty in imparting blessedness." Some of the
+company added further, that this glorification would be attended with
+magnificent illuminations, with most fragrant incense, and with stately
+processions, preceded by the chief priest with a grand trumpet, who
+would be followed by primates and officers of various orders, by men
+carrying palms, and by women with golden images in their hand.
+
+4. The Seventh Company, which, from its superior light, was invisible to
+the rest, came from the east of heaven, and consisted of angels of the
+same society as the angel that had sounded the trumpet. When these heard
+in their heaven, that not a single person throughout the Christian world
+was acquainted with the true nature of heavenly joy and eternal
+happiness, they said one to another, "Surely this cannot be true; it is
+impossible that such thick darkness and stupidity should prevail amongst
+Christians: let us even go down and hear whether it be true; for if it
+be so, it is indeed wonderful." Then those angels said to the one that
+had the trumpet, "You know that every one that has desired heaven, and
+has formed any definite conception in his mind respecting its joys, is
+introduced after death into those particular joys which he had imagined;
+and after he experiences that such joys are only the offspring of the
+vain delusions of his own fancy, he is led out of his error, and
+instructed in the truth. This is the case with most of those in the
+world of spirits, who in their former life have thought about heaven,
+and from their notions of its joys have desired to possess them." On
+hearing this, the angel that had the trumpet said to the six companies
+of the assembled wise ones, "Follow me; and I will introduce you into
+your respective joys, and thereby into heaven."
+
+5. When the angel had thus spoken, he went before them; and he was first
+attended by the company who were of opinion that the joys of heaven
+consisted solely in pleasant associations and entertaining conversation.
+These the angel introduced to an assembly of spirits in the northern
+quarter, who, during their abode in the former world, had entertained
+the same ideas of the joys of heaven. There was in the place a large and
+spacious house, wherein all these spirits were assembled. In the house
+there were more than fifty different apartments, allotted to different
+kinds and subjects of conversation: in some of these apartments they
+conversed about such matters as they had seen or heard in the public
+places of resort and the streets of the city; in others the conversation
+turned upon the various charms of the fair sex, with a mixture of wit
+and humor, producing cheerful smiles on the countenances of all present;
+in others they talked about the news relating to courts, to public
+ministers, and state policy, and to various matters which had transpired
+from privy councils, interspersing many conjectures and reasonings of
+their own respecting the issues of such councils; in others again they
+conversed about trade and merchandise; in others upon subjects of
+literature; in others upon points of civil prudence and morals; and in
+others about affairs relating to the Church, its sects, &c. Permission
+was granted me to enter and look about the house; and I saw people
+running from one apartment to another, seeking such company as was most
+suited to their own tempers and inclinations; and in the different
+parties I could distinguish three kinds of persons; some as it were
+panting to converse, some eager to ask questions, and others greedily
+devouring what was said. The house had four doors, one towards each
+quarter; and I observed several leaving their respective companies with
+a great desire to get out of the house. I followed some of them to the
+east door, where I saw several sitting with great marks of dejection on
+their faces; and on my inquiring into the cause of their trouble, they
+replied, "The doors of this house are kept shut against all persons who
+wish to go out; and this is the third day since we entered, to be
+entertained according to our desire with company and conversation; and
+now we are grown so weary with continual discoursing, that we can
+scarcely bear to hear the sound of a human voice; wherefore, from mere
+irksomeness, we have betaken ourselves to this door; but on our knocking
+to have it opened, we were told, that the doors of this house are never
+opened to let any persons out, but only to let them in, and that we must
+stay here and enjoy the delights of heaven; from which information we
+conclude, that we are to remain here to eternity; and this is the cause
+of our sorrow and lowness of spirits; now too we begin to feel an
+oppression in the breast, and to be overwhelmed with anxiety." The angel
+then addressing them said: "These things in which you imagined the true
+joys of heaven to consist, prove, you find, the destruction of all
+happiness; since they do not of themselves constitute true heavenly
+joys, but only contribute thereto." "In what then," said they to the
+angel, "does heavenly joy consist?" The angel replied briefly, "In the
+delight of doing something that is useful to ourselves and others; which
+delight derives its essence from love and its existence from wisdom. The
+delight of being useful, originating in love, and operating by wisdom,
+is the very soul and life of all heavenly joys. In the heavens there are
+frequent occasions of cheerful intercourse and conversation, whereby the
+minds (_mentes_) of the angels are exhilarated, their minds (_animi_)
+entertained, their bosoms delighted, and their bodies refreshed; but
+such occasions do not occur, till they have fulfilled their appointed
+uses in the discharge of their respective business and duties. It is
+this fulfilling of uses that gives soul and life to all their delights
+and entertainments; and if this soul and life be taken away, the
+contributory joys gradually cease, first exciting indifference, then
+disgust, and lastly sorrow and anxiety." As the angel ended, the door
+was thrown open, and those who were sitting near it burst out in haste,
+and went home to their respective labors and employments, and so found
+relief and refreshment to their spirits.
+
+6. After this the angel addressed those who fancied the joys of heaven
+and eternal happiness consisted of partaking of feasts with Abraham,
+Isaac, and Jacob, succeeded by sports and public exhibitions, and these
+by other feasts, and so on to eternity. He said, "Follow me; and I will
+introduce you into the possession of your enjoyments:" and immediately
+he led them through a grove into a plain floored with planks, on which
+were set tables, fifteen on one side and fifteen on the other. They then
+asked, "What is the meaning of so many tables?" and the angel replied,
+"The first table is for Abraham, the second for Isaac, the third for
+Jacob, and the rest in order for the twelve apostles: on the other side
+are the same number of tables for their wives; the first three are for
+Sarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah and
+Rachel, the wives of Jacob; and the other twelve are for the wives of
+the twelve apostles." They had not waited long before the tables were
+covered with dishes; between which, at stated distances, were ornaments
+of small pyramids holding sweetmeats. The guests stood around the tables
+waiting to see their respective presidents: these soon entered according
+to their order of precedency, beginning with Abraham, and ending with
+the last of the apostles; and then each president, taking his place at
+the head of his own table, reclined on a couch, and invited the
+bystanders to take their places, each on his couch: accordingly the men
+reclined with the patriarchs and apostles, and the women with their
+wives: and they ate and drank with much festivity, but with due decorum.
+When the repast was ended, the patriarchs and apostles retired; and then
+were introduced various sports and dances of virgins and young men; and
+these were succeeded by exhibitions. At the conclusion of these
+entertainments, they were again invited to feasting; but with this
+particular restriction, that on the first day they should eat with
+Abraham, on the second with Isaac, on the third with Jacob, on the
+fourth with Peter, on the fifth with James, on the sixth with John, on
+the seventh with Paul, and with the rest in order till the fifteenth
+day, when their festivity should be renewed again in like order, only
+changing their seats, and so on to eternity. After this the angel called
+together the company that had attended him, and said to them, "All those
+whom you have observed at the several tables, had entertained the same
+imaginary ideas as yourselves, respecting the joys of heaven and eternal
+happiness; and it is with the intent that they may see the vanity of
+such ideas, and be withdrawn from them, that those festive
+representations were appointed and permitted by the Lord. Those who with
+so much dignity presided at the tables, were merely old people and
+feigned characters, many of them husbandmen and peasants, who, wearing
+long beards, and from their wealth being exceedingly proud and arrogant,
+were easily induced to imagine that they were those patriarchs and
+apostles. But follow me to the ways that lead from this place of
+festivity." They accordingly followed, and observed groups of fifty or
+more, here and there, surfeited with the load of meat which lay on their
+stomachs, and wishing above all things to return to their domestic
+employments, their professions, trades, and handicraft works; but many
+of them were detained by the keepers of the grove, who questioned them
+concerning the days they had feasted, and whether they had as yet taken
+their turns with Peter and Paul; representing to them the shame and
+indecency of departing till they had paid equal respect to the apostles.
+But the general reply was, "We are surfeited with our entertainment; our
+food has become insipid to us, we have lost all relish for it, and the
+very sight of it is loathsome to us; we have spent many days and nights
+in such repasts of luxury, and can endure it no longer: we therefore
+earnestly request leave to depart." Then the keepers dismissed them, and
+they made all possible haste to their respective homes.
+
+After this the angel called the company that attended him, and as they
+went along he gave them the following information respecting
+heaven:--"There are in heaven," says he, "as in the world, both meats
+and drinks, both feasts and repasts; and at the tables of the great
+there is a variety of the most exquisite food, and all kinds of rich
+dainties and delicacies, wherewith their minds are exhilarated and
+refreshed. There are likewise sports and exhibitions, concerts of music,
+vocal and instrumental, and all these things in the highest perfection.
+Such things are a source of joy to them, but not of happiness; for
+happiness ought to be within external joys, and to flow from them. This
+inward happiness abiding in external joys, is necessary to give them
+their proper relish, and make them joys; it enriches them, and prevents
+their becoming loathsome and disgusting; and this happiness is derived
+to every angel from the use he performs in his duty or employment. There
+is a certain vein latent in the affection of the will of every angel,
+which attracts his mind to the execution of some purpose or other,
+wherein his mind finds itself in tranquillity, and is satisfied. This
+tranquillity and satisfaction form a state of mind capable of receiving
+from the Lord the love of uses; and from the reception of this love
+springs heavenly happiness, which is the life of the above-mentioned
+joys. Heavenly food in its essence is nothing but love, wisdom, and use
+united together; that is, use effected by wisdom and derived from love;
+wherefore food for the body is given to every one in heaven according to
+the use which he performs; sumptuous food to those who perform eminent
+uses; moderate, but of an exquisite relish, to those who perform less
+eminent uses; and ordinary to such as live in the performance of
+ordinary uses; but none at all to the slothful."
+
+7. After this the angel called to him the company of the so-called wise
+ones, who supposed heavenly joys, and the eternal happiness thence
+derived, to consist in exalted power and dominion, with the possession
+of abundant treasures, attended with more than princely splendor and
+magnificence, and who had been betrayed into this supposition by what is
+written in the Word,--that they should be kings and princes, and should
+reign for ever with Christ, and should be ministered unto by angels;
+with many other similar expressions. "Follow me," said the angel to
+them, "and I will introduce you to your joys." So he led them into a
+portico constructed of pillars and pyramids: in the front there was a
+low porch, through which lay the entrance to the portico; through this
+porch he introduced them, and lo! there appeared to be about twenty
+people assembled. After waiting some time, they were accosted by a
+certain person, having the garb and appearance of an angel, and who said
+to them, "The way to heaven is through this portico; wait awhile and
+prepare yourselves; for the elder among you are to be kings, and the
+younger princes." As he said this, they saw near each pillar a throne,
+and on each throne a silken robe, and on each robe a sceptre and crown;
+and near each pyramid a seat raised three feet from the ground, and on
+each seat a massive gold chain, and the ensigns of an order of
+knighthood, fastened at each end with diamond clasps. After this they
+heard a voice, saying, "Go now and put on your robes; be seated, and
+wait awhile:" and instantly the elder ones ran to the thrones, and the
+younger to the seats; and they put on their robes and seated themselves.
+When lo! there arose a mist from below, which, communicating its
+influence to those on the thrones and the seats, caused them instantly
+to assume airs of authority, and to swell with their new greatness, and
+to be persuaded in good earnest that they were kings and princes. That
+mist was an _aura_ of phantasy or imagination with which their minds
+were possessed. Then on a sudden, several young pages presented
+themselves, as if they came on wings from heaven; and two of them stood
+in waiting behind every throne, and one behind every seat. Afterwards at
+intervals a herald proclaimed:--"Ye kings and princes, wait a little
+longer; your palaces in heaven are making ready for you; your courtiers
+and guards will soon attend to introduce you." Then they waited and
+waited in anxious expectation, till their spirits were exhausted, and
+they grew weary with desire.
+
+After about three hours, the heavens above them were seen to open, and
+the angels looked down in pity upon them, and said, "Why sit ye in this
+state of infatuation, assuming characters which do not belong to you?
+They have made a mockery of you, and have changed you from men into mere
+images, because of the imagination which has possessed you, that you
+should reign with Christ as kings and princes, and that angels should
+minister unto you. Have you forgotten the Lord's words, that whosoever
+would be the greatest in the kingdom of heaven must be the least of all,
+and the servant of all? Learn then what is meant by kings and princes,
+and by reigning with Christ; that it is to be wise and perform uses. The
+kingdom of Christ, which is heaven, is a kingdom of uses; for the Lord
+loves every one, and is desirous to do good to every one; and good is
+the same thing as use: and as the Lord promotes good or use by the
+mediation of angels in heaven, and of men on earth, therefore to such as
+faithfully perform uses, he communicates the love thereof, and its
+reward, which is internal blessedness; and this is true eternal
+happiness. There are in the heavens, as on earth, distinctions of
+dignity and eminence, with abundance of the richest treasures; for there
+are governments and forms of government, and consequently a variety of
+ranks and orders of power and authority. Those of the highest rank have
+courts and palaces to live in, which for splendor and magnificence
+exceed every thing that the kings and princes of the earth can boast of;
+and they derive honor and glory from the number and magnificence of
+their courtiers, ministers, and attendants; but then these persons of
+high rank are chosen from those whose heartfelt delight consists in
+promoting the public good, and who are only externally pleased with the
+distinctions of dignity for the sake of order and obedience; and as the
+public good requires that every individual, being a member of the common
+body, should be an instrument of use in the society to which he belongs,
+which use is from the Lord and is effected by angels and men as of
+themselves, it is plain that this is meant by reigning with the Lord."
+As soon as the angels had concluded, the kings and princes descended
+from their thrones and seats, and cast away their sceptres, crowns, and
+robes; and the mist which contained the _aura_ of phantasy was
+dispersed, and a bright cloud, containing the _aura_ of wisdom
+encompassed them, and thus they were presently restored to their sober
+senses.
+
+8. After this the angel returned to the house of assembly, and called to
+him those who had conceived the joys of heaven and eternal happiness to
+consist in paradisiacal delights; to whom he said, "Follow me, and I
+will introduce you into your paradisiacal heaven, that you may enter
+upon the beatitudes of your eternal happiness." Immediately he
+introduced them through a lofty portal, formed of the boughs and shoots
+of the finest trees interwoven with each other. After their admission,
+he led them through a variety of winding paths in different directions.
+The place was a real paradise, on the confines of heaven, intended for
+the reception of such as, during their abode on earth, had fancied the
+whole heaven to be a single paradise, because it is so called, and had
+been led to conceive that after death there would be a perfect rest from
+all kinds of labor; which rest would consist in a continual feast of
+pleasures, such as walking among roses, being exhilarated with the most
+exquisite wines, and participating in continual mirth and festivity; and
+that this kind of life could only be enjoyed in a heavenly paradise. As
+they followed the angel, they saw a great number of old and young, of
+both sexes, sitting by threes and tens in a company on banks of roses;
+some of whom were wreathing garlands to adorn the heads of the seniors,
+the arms of the young, and the bosoms of the children; others were
+pressing the juice out of grapes, cherries, and mulberries, which they
+collected in cups, and then drank with much festivity; some were
+delighting themselves with the fragrant smells that exhaled far and wide
+from the flowers, fruits, and odoriferous leaves of a variety of plants;
+others were singing most melodious songs, to the great entertainment of
+the hearers; some were sitting by the sides of fountains, and directing
+the bubbling streams into various forms and channels; others were
+walking, and amusing one another with cheerful and pleasant
+conversation; others were retiring into shady arbors to repose on
+couches; besides a variety of other paradisiacal entertainment. After
+observing these things, the angel led his companions through various
+winding paths, till he brought them at length to a most beautiful grove
+of roses, surrounded by olive, orange, and citron trees. Here they found
+many persons sitting in a disconsolate posture, with their heads
+reclined on their hands, and exhibiting all the signs of sorrow and
+discontent. The companions of the angel accosted them, and inquired into
+the cause of their grief. They replied, "This is the seventh day since
+we came into this paradise: on our first admission we seemed to
+ourselves to be elevated into heaven, and introduced into a
+participation of its inmost joys; but after three days our pleasures
+began to pall on the appetite, and our relish was lost, till at length
+we became insensible to their taste, and found that they had lost the
+power of pleasing. Our imaginary joys being thus annihilated we were
+afraid of losing with them all the satisfaction of life, and we began to
+doubt whether any such thing as eternal happiness exists. We then
+wandered through a variety of paths and passages, in search of the gate
+at which we were admitted; but our wandering was in vain: for on
+inquiring the way of some persons we met, they informed us, that it was
+impossible to find the gate, as this paradisiacal garden is a spacious
+labyrinth of such a nature, that whoever wishes to go out, enters
+further and further into it; 'wherefore,' said they, 'you must of
+necessity remain here to eternity; you are now in the middle of the
+garden, where all delights are centred.'" They further said to the
+angel's companions, "We have now been in this place for a day and a
+half, and as we despair of ever finding our way out, we have sat down to
+repose on this bank of roses, where we view around us olive-trees,
+vines, orange and citron-trees, in great abundance; but the longer we
+look at them, the more our eyes are wearied with seeing, our noses with
+smelling, and our palates with tasting: and this is the cause of the
+sadness, sorrow, and weeping, in which you now behold us." On hearing
+this relation, the attendant angel said to them, "This paradisiacal
+labyrinth is truly an entrance into heaven; I know the way that leads
+out of it; and if you will follow me, I will shew it you." No sooner had
+he uttered those words than they arose from the ground, and, embracing
+the angel, attended him with his companions. The angel as they went
+along, instructed them in the true nature of heavenly joy and eternal
+happiness thence derived. "They do not," said he, "consist in external
+paradisiacal delights, unless they are also attended with internal.
+External paradisiacal delights reach only the senses of the body; but
+internal paradisiacal delights reach the affections of the soul; and the
+former without the latter are devoid of all heavenly life, because they
+are devoid of soul; and every delight without its corresponding soul,
+continually grows more and more languid and dull, and fatigues the mind
+more than labor. There are in every part of heaven paradisiacal gardens,
+in which the angels find much joy; and so far as it is attended with a
+delight of the soul, the joy is real and true." Hereupon they all asked,
+"What is the delight of the soul, and whence is it derived?" The angel
+replied, "The delight of the soul is derived from love and wisdom
+proceeding from the Lord; and as love is operative, and that by means of
+wisdom, therefore they are both fixed together in the effect of such
+operation; which effect is use. This delight enters into the soul by
+influx from the Lord, and descends through the superior and inferior
+regions of the mind into all the senses of the body, and in them is full
+and complete; becoming hereby a true joy, and partaking of an eternal
+nature from the eternal fountain whence it proceeds. You have just now
+seen a paradisiacal garden; and I can assure you that there is not a
+single thing therein, even the smallest leaf, which does not exist from
+the marriage of love and wisdom in use: wherefore if a man be in this
+marriage, he is in a celestial paradise, and therefore in heaven."
+
+9. After this, the conducting angel returned to the house of assembly,
+and addressed those who had persuaded themselves that heavenly joy and
+eternal happiness consist in a perpetual glorification of God, and a
+continued festival of prayer and praise to eternity; in consequence of a
+belief they had entertained in the world that they should then see God,
+and because the life of heaven, originating in the worship of God, is
+called a perpetual sabbath. "Follow me," said the angel to them, "and I
+will introduce you to your joy." So he led them into a little city, in
+the middle of which was a temple, and where all the houses were said to
+be consecrated chapels. In that city they observed a great concourse of
+people flocking together from all parts of the neighboring country; and
+among them a number of priests, who received and saluted them on their
+arrival, and led them by the hand to the gates of the temple, and from
+thence into some of the chapels around it, where they initiated them
+into the perpetual worship of God; telling them that the city was one of
+the courts leading to heaven, and that the temple was an entrance to a
+most spacious and magnificent temple in heaven, where the angels glorify
+God by prayers and praises to eternity. "It is ordained," said they,
+"both here and in heaven, that you are first to enter into the temple,
+and remain there for three days and three nights and after this
+initiation you are to enter the houses of the city, which are so many
+chapels consecrated by us to divine worship, and in every house join the
+congregation in a communion of prayers, praises, and repetitions of holy
+things; you are to take heed also that nothing but pious, holy, and
+religious subjects enter into your thoughts, or make a part of your
+conversation." After this the angel introduced his companions into the
+temple, which they found filled and crowded with many persons, who on
+earth had lived in exalted stations, and also with many of an inferior
+class: guards were stationed at the doors to prevent any one from
+departing until he had completed his stay of three days. Then said the
+angel, "This is the second day since the present congregation entered
+the temple: examine them, and you will see their manner of glorifying
+God." On their examining them, they observed that most of them were fast
+asleep, and that those who were awake were listless and yawning; many of
+them, in consequence of the continual elevation of their thoughts to
+God, without any attention to the inferior concerns of the body, seemed
+to themselves, and thence also to others, as if their faces were
+unconnected with their bodies; several again had a wild and raving look
+with their eyes, because of their long abstraction from visible objects;
+in short, every one, being quite tired out, seemed to feel an oppression
+at the chest, and great weariness of spirits, which showed itself in a
+violent aversion to what they heard from the pulpit, so that they cried
+out to the preacher to put an end to his discourse, for their ears were
+stunned, they could not understand a single word he said, and the very
+sound of his voice was become painful to them. They then all left their
+seats, and, crowding in a body to the doors, broke them open, and by
+mere violence made their way through the guards. The priests hereupon
+followed, and walked close beside them, teaching, praying, sighing, and
+encouraging them to celebrate the solemn festival, and to glorify God,
+and sanctify themselves; "and then," said they, "we will initiate you
+into the eternal glorification of God in that most magnificent and
+spacious temple which is in heaven, and so will introduce you to the
+enjoyment of eternal happiness." These words, however, made but little
+impression upon them, on account of the listlessness of their minds,
+arising from the long elevation of their thoughts above their ordinary
+labors and employments. But when they attempted to disengage themselves
+from them, the priests caught hold of their hands and garments, in order
+to force them back again into the temple to a repetition of their
+prayers and praises; but in vain: they insisted on being left to
+themselves to recruit their spirits; "we shall else die," they said,
+"through mere faintness and weariness." At that instant, lo! there
+appeared four men in white garments, with mitres on their heads; one of
+them while on earth had been an archbishop, and the other three bishops,
+all of whom had now become angels. As they approached, they addressed
+themselves to the priests, and said, "We have observed from heaven how
+you feed these sheep. Your instruction tends to their infatuation. Do
+you not know that to glorify God means to bring forth the fruits of
+love; that is, to discharge all the duties of our callings with
+faithfulness, sincerity, and diligence? for this is the nature of love
+towards God and our neighbor; and this is the bond and blessing of
+society. Hereby God is glorified, as well as by acts of worship at
+stated times after these duties. Have you never read these words of the
+Lord, _Herein is my Father glorified, that ye bring forth much fruit; so
+shall ye be my disciples_, John xv. 8. Ye priests indeed may glorify God
+by your attendance on his worship, since this is your office, and from
+the discharge of it you derive honor, glory, and recompense; but it
+would be as impossible for you as for others thus to glorify God, unless
+honor, glory, and recompense were annexed to your office." Having said
+this, the bishops ordered the doorkeepers to give free ingress and
+egress to all, there being so great a number of people, who, from their
+ignorance of the state and nature of heaven, can form no other idea of
+heavenly joy than that it consists in the perpetual worship of God.
+
+10. After this the angel returned with his companions to the place of
+assembly, where the several companions of the wise ones were still
+waiting; and next he addressed those who fancied that heavenly joy and
+eternal happiness depend only on admittance into heaven, which is
+obtained merely by divine grace and favor; and that in such case the
+persons introduced would enter into the enjoyments of heaven, just as
+those introduced to a court-festival or a marriage, enter into the
+enjoyment of such scenes. "Wait here awhile," said the angel, "until I
+sound my trumpet, and call together those who have been most
+distinguished for their wisdom in regard to the spiritual things of the
+Church." After some hours, there appeared nine men, each having a wreath
+of laurel on his head as a mark of distinction: these the angel
+introduced into the house of assembly, where all the companies before
+collected were still waiting; and then in their presence he addressed
+the nine strangers, and said, "I am informed, that in compliance with
+your desire, you have been permitted to ascend into heaven, according to
+your ideas thereof, and that you have returned to this inferior or
+sub-celestial earth, perfectly well informed as to the nature and state
+of heaven: tell us therefore what you have seen, and how heaven appeared
+to you." Then they replied in order; and the First thus began: "My idea
+of heaven from my earliest infancy to the end of my life on earth was,
+that it was a place abounding with all sorts of blessings,
+satisfactions, enjoyments, gratifications, and delights; and that if I
+were introduced there, I should be encompassed as by an atmosphere of
+such felicities, and should receive it with the highest relish, like a
+bridegroom at the celebration of his nuptials, and when he enters the
+chamber with his bride. Full of this idea, I ascended into heaven, and
+passed the first guard and also the second; but when I came to the
+third, the captain of the guard accosted me and said, 'Who are you,
+friend?' I replied, 'Is not this heaven? My longing desire to ascend
+into heaven has brought me hither; I pray you therefore permit me to
+enter.' Then he permitted me; and I saw angels in white garments, who
+came about me and examined me, and whispered to each other, 'What new
+guest is this, who is not clothed in heavenly raiment?' I heard what
+they said, and thought within myself, This is a similar case to that
+which the Lord describes, of the person who came to the wedding, and had
+not on a wedding garment: and I said, 'Give me such garments;' at which
+they smiled: and instantly one came from the judgment-hall with this
+command: 'Strip him naked, cast him out, and throw his clothes after
+him;' and so I was cast out." The Second in order then began as follows:
+"I also supposed that if I were but admitted into heaven, which was over
+my head, I should there be encompassed with joys, which I should partake
+of to eternity. I likewise wished to be there, and my wish was granted;
+but the angels on seeing me fled away, and said one to another, 'What
+prodigy is this! how came this bird of night here?' On hearing which, I
+really felt as if I had undergone some change, and was no longer a man:
+this however was merely imaginary, and arose from my breathing the
+heavenly atmosphere. Presently, however, there came one running from the
+judgment-hall, with an order that two servants should lead me out, and
+conduct me back by the way I had ascended, till I had reached my own
+home; and when I arrived there, I again appeared to others and also to
+myself as a man." The Third said, "I always conceived heaven to be some
+place of blessedness independent of the state of the affections;
+wherefore as soon as I came into this world, I felt a most ardent desire
+to go to heaven. Accordingly I followed some whom I saw ascending
+thither, and was admitted along with them; but I did not proceed far;
+for when I was desirous to delight my mind (_animus_) according to my
+idea of heavenly blessedness, a sudden stupor, occasioned by the light
+of heaven, which is as white as snow, and whose essence is said to be
+wisdom, seized my mind (_mens_) and darkness my eyes, and I was reduced
+to a state of insanity: and presently, from the heat of heaven, which
+corresponds with the brightness of its light, and whose essence is said
+to be love, there arose in my heart a violent palpitation, a general
+uneasiness seized my whole frame, and I was inwardly excruciated to such
+a degree that I threw myself flat on the ground. While I was in this
+situation, one of the attendants came from the judgment-hall with an
+order to carry me gently to my own light and heat; and when I came there
+my spirit and my heart presently returned to me." The Fourth said that
+he also had conceived heaven to be some place of blessedness independent
+of the state of the affections. "As soon therefore," said he, "as I came
+into the spiritual world, I inquired of certain wise ones whether I
+might be permitted to ascend into heaven, and was informed that this
+liberty was granted to all, but that there was need of caution how they
+used it, lest they should be cast down again. I made light of this
+caution, and ascended in full confidence that all were alike qualified
+for the reception of heavenly bliss in all its fulness: but alas! I was
+no sooner within the confines of heaven, than my life seemed to be
+departing from me, and from the violent pains and anguish which seized
+my head and body, I threw myself prostrate on the ground, where I
+writhed about like a snake when it is brought near the fire. In this
+state I crawled to the brink of a precipice, from which I threw myself
+down, and being taken up by some people who were standing near the place
+where I fell, by proper care I was soon brought to myself again." The
+other Five then gave a wonderful relation of what befell them in their
+ascents into heaven, and compared the changes they experienced as to
+their states of life, with the state of fish when raised out of water
+into air, and with that of birds when raised out of air into ether; and
+they declared that, after having suffered so much pain, they had no
+longer any desire to ascend into heaven, and only wished to live a life
+agreeable to the state of their own affections, among their like in any
+place whatever. "We are well informed," they added, "that in the world
+of spirits, where we now are, all persons undergo a previous
+preparation, the good for heaven, and the wicked for hell; and that
+after such preparation they discover ways open for them to societies of
+their like, with whom they are to live eternally; and that they enter
+such ways with the utmost delight, because they are suitable to their
+love." When those of the first assembly had heard these relations, they
+all likewise acknowledged, that they had never entertained any other
+notion of heaven than as of a place where they should enter upon the
+fruition of never-ceasing delights. Then the angel who had the trumpet
+thus addressed them: "You see now that the joys of heaven and eternal
+happiness arise not from the place, but from the state of the man's
+life; and a state of heavenly life is derived from love and wisdom; and
+since it is use which contains love and wisdom, and in which they are
+fixed and subsist, therefore a state of heavenly life is derived from
+the conjunction of love and wisdom in use. It amounts to the same if we
+call them charity, faith, and good works; for charity is love, faith is
+truth whence wisdom is derived, and good works are uses. Moreover in our
+spiritual world there are places as in the natural world; otherwise
+there could be no habitations and distinct abodes; nevertheless place
+with us is not place, but an appearance of place according to the state
+of love and wisdom, or of charity and faith. Every one who becomes an
+angel, carries his own heaven within himself, because he carries in
+himself the love of his own heaven; for a man from creation is the
+smallest effigy, image, and type of the great heaven, and the human form
+is nothing else; wherefore every one after death comes into that society
+of heaven of whose general form he is an individual effigy;
+consequently, when he enters into that society he enters into a form
+corresponding to his own; thus he passes as it were from himself into
+that form as into another self, and again from that other self into the
+same form in himself, and enjoys his own life in that of the society,
+and that of the society in his own; for every society in heaven may be
+considered as one common body, and the constituent angels as the similar
+parts thereof, from which the common body exists. Hence it follows, that
+those who are in evils, and thence in falses, have formed in themselves
+an effigy of hell, which suffers torment in heaven from the influx and
+violent activity of one opposite upon another; for infernal love is
+opposite to heavenly love, and consequently the delights of those two
+loves are in a state of discord and enmity, and whenever they meet they
+endeavor to destroy each other."
+
+11. After this a voice was heard from heaven, saying to the angel that
+had the trumpet, "Select ten out of the whole assembly, and introduce
+them to us. We have heard from the Lord that He will prepare them so as
+to prevent the heat and light, or the love and wisdom, of our heaven,
+from doing them any injury during the space of three days." Ten were
+then selected and followed the angel. They ascended by a steep path up a
+certain hill, and from thence up a mountain, on the summit of which was
+situated the heaven of those angels, which had before appeared to them
+at a distance like an expanse in the clouds. The gates were opened for
+them; and after they had passed the third gate, the introducing angel
+hastened to the prince of the society, or of that heaven, and announced
+their arrival. The prince said, "Take some of my attendants, and carry
+them word that their arrival is agreeable to me, and introduce them into
+my reception-room, and provide for each a separate apartment with a
+chamber, and appoint some of my attendants and servants to wait upon
+them and attend to their wishes:" all which was done. On being
+introduced by the angel, they asked whether they might go and see the
+prince; and the angel replied, "It is now morning, and it is not
+allowable before noon; till that time every one is engaged in his
+particular duty and employment: but you are invited to dinner, and then
+you will sit at table with our prince; in the meantime I will introduce
+you into his palace, and show you its splendid and magnificent
+contents."
+
+12. When they were come to the palace, they first viewed it from
+without. It was large and spacious, built of porphyry, with a foundation
+of jasper; and before the gates were six lofty columns of lapis lazuli;
+the roof was of plates of gold, the lofty windows, of the most
+transparent crystal, had frames also of gold. After viewing the outside
+they were introduced within, and were conducted from one apartment to
+another; in each of which they saw ornaments of inexpressible elegance
+and beauty; and beneath the roof were sculptured decorations of
+inimitable workmanship. Near the walls were set silver tables overlaid
+with gold, on which were placed various implements made of precious
+stones, and of entire gems in heavenly forms, with several other things,
+such as no eye had ever seen on earth, and consequently such as could
+never be supposed to exist in heaven. While they were struck with
+astonishment at these magnificent sights, the angel said, "Be not
+surprised; the things which you now behold are not the production and
+workmanship of any angelic hand, but are framed by the Builder of the
+universe, and presented as a gift to our prince; wherefore the
+architectonic art is here in its essential perfection, and hence are
+derived all the rules of that art which are known and practised in the
+world." The angel further said, "You may possibly conceive that such
+objects charm our eyes, and infatuate us by their grandeur, so that we
+consider them as constituting the joys of our heaven: this however is
+not the case; for our affections not being set on such things, they are
+only contributory to the joys of our hearts; and therefore, so far as we
+contemplate them as such, and as the workmanship of God, so far we
+contemplate in them the divine omnipotence and mercy."
+
+13. After this the angel said to them, "It is not yet noon: come with me
+into our prince's garden, which is near the palace." So they went with
+him; and as they were entering, he said, "Behold here the most
+magnificent of all the gardens in our heavenly society!" But they
+replied, "How! there is no garden here. We see only one tree, and on its
+branches and at its top as it were golden fruit and silver leaves, with
+their edges adorned with emeralds, and beneath the tree little children
+with their nurses." Hereupon the angel, with an inspired voice said,
+"This tree is in the midst of the garden; some of us call it the tree of
+our heaven, and some, the tree of life. But advance nearer, and your
+eyes will be opened, and you will see the garden." They did so, and
+their eyes were opened, and they saw numerous trees bearing an abundance
+of fine flavored fruit, entwined about with young vines, whose tops with
+their fruit inclined towards the tree of life in the midst. These trees
+were planted in a continuous series, which, proceeding from a point, and
+being continued into endless circles, or gyrations, as of a perpetual
+spiral, formed a perfect spiral of trees, wherein one species
+continually succeeded another, according to the worth and excellence of
+their fruit. The circumgyration began at a considerable distance from
+the tree in the midst, and the intervening space was radiant with a beam
+of light, which caused the trees in the circle to shine with a graduated
+splendor that was continued from the first to the last. The first trees
+were the most excellent of all, abounding with the choicest fruits, and
+were called paradisiacal trees, being such as are never seen in any
+country of the natural world, because none such ever grew or could grow
+there. These were succeeded by olive-trees, the olives by vines, these
+by sweet-scented shrubs, and these again by timber trees, whose wood was
+useful for building. At stated intervals in this spiral or gyre of
+trees, were interspersed seats, formed of the young shoots of the trees
+behind, brought forward and entwined in each other, while the fruit of
+the trees hanging over at the same time enriched and adorned them. At
+this perpetually winding circle of trees, there were passages which
+opened into flower-gardens, and from them into shrubberies, laid out
+into areas and beds. At the sight of all these things the companions of
+the angels exclaimed, "Behold heaven in form! wherever we turn our eyes
+we feel an influx of somewhat celestially-paradisiacal, which is not to
+be expressed." At this the angel rejoicing said, "All the gardens of our
+heaven are representative forms or types of heavenly beatitudes in their
+origins; and because the influx of these beatitudes elevated your minds,
+therefore you exclaimed, 'Behold heaven in form!' but those who do not
+receive that influx, regard these paradisiacal gardens only as common
+woods or forests. All those who are under the influence of the love of
+use receive the influx; but those who are under the influence of the
+love of glory not originating in use, do not receive it." Afterwards he
+explained to them what every particular thing in the garden represented
+and signified.
+
+14. While they were thus employed, there came a messenger from the
+prince, with an invitation to them to dine with him; and at the same
+time two attendants brought garments of fine linen, and said, "Put on
+these; for no one is admitted to the prince's table unless he be clothed
+in the garments of heaven." So they put them on, and accompanied their
+angel, and were shewn into a drawing-room belonging to the palace, where
+they waited for the prince; and there the angel introduced them to the
+company and conversation of the grandees and nobles, who were also
+waiting for the prince's appearing. And lo! in about an hour the doors
+were opened, and through one larger than the rest, on the western side,
+he was seen to enter in stately procession. His inferior counsellors
+went before him, after them his privy-counsellors, and next the chief
+officers belonging to the court; in the middle of these was the prince;
+after him followed courtiers of various ranks, and lastly the guards; in
+all they amounted to a hundred and twenty. Then the angel, advancing
+before the ten strangers, who by their dress now appeared like inmates
+of the place, approached with them towards the prince, and reverently
+introduced them to his notice; and the prince, without stopping the
+procession, said to them, "Come and dine with me." So they followed him
+into the dining-hall, where they saw a table magnificently set out,
+having in the middle a tall golden pyramid with a hundred branches in
+three rows, each branch having a small dish, or basket, containing a
+variety of sweetmeats and preserves, with other delicacies made of bread
+and wine; and through the middle of the pyramid there issued as it were
+a bubbling fountain of nectareous wine, the stream of which, falling
+from the summit of the pyramid separated into different channels and
+filled the cups. At the sides of this pyramid were various heavenly
+golden forms, on which were dishes and plates covered with all kinds of
+food. The heavenly forms supporting the dishes and plates were forms of
+art, derived from wisdom, such as cannot be devised by any human art, or
+expressed by any human words: the dishes and plates were of silver, on
+which were engraved forms similar to those that supported them; the cups
+were transparent gems. Such was the splendid furniture of the table.
+
+15. As regards the dress of the prince and his ministers, the prince
+wore a long purple robe, set with silver stars wrought in needle-work;
+under this robe he had a tunic of bright silk of a blue or hyacinthine
+color; this was open about the breast, where there appeared the forepart
+of a kind of zone or ribbon, with the ensign of his society; the badge
+was an eagle sitting on her young at the top of a tree; this was wrought
+in polished gold set with diamonds. The counsellors were dressed nearly
+after the same manner, but without the badge; instead of which they wore
+sapphires curiously cut, hanging from their necks by a golden chain. The
+courtiers wore brownish cloaks, wrought with flowers encompassing young
+eagles; their tunics were of an opal-colored silk, so were also their
+lower garments; thus were they dressed.
+
+16. The privy-counsellors, with those of inferior order, and the
+grandees stood around the table, and by command of the prince folded
+their hands, and at the same time in a low voice said a prayer of
+thanksgiving to the Lord; and after this, at a sign from the prince,
+they reclined on couches at the table. The prince then said to the ten
+strangers, "Do ye also recline with me; behold, there are your couches:"
+so they reclined; and the attendants, who were before sent by the prince
+to wait upon them, stood behind them. Then said the prince to them,
+"Take each of you a plate from its supporting form, and afterwards a
+dish from the pyramid;" and they did so; and lo! instantly new plates
+and dishes appeared in the place of those that were taken away; and
+their cups were filled with wine that streamed from the fountain out of
+the tall pyramid: and they ate and drank. When dinner was about half
+ended, the prince addressed the ten new guests, and said, "I have been
+informed that you were convened in the country which is immediately
+under this heaven, in order to declare your thoughts respecting the joys
+of heaven and eternal happiness thence derived, and that you professed
+different opinions each according to his peculiar ideas of delight
+originating in the bodily senses. But what are the delights of the
+bodily senses without those of the soul? The former are animated by the
+latter. The delights of the soul in themselves are imperceptible
+beatitudes; but, as they descend into the thoughts of the mind, and
+thence into the sensations of the body, they become more and more
+perceptible: in the thoughts of the mind they are perceived as
+satisfactions, in the sensations of the body as delights, and in the
+body itself as pleasures. Eternal happiness is derived from the latter
+and the former taken together; but from the latter alone there results a
+happiness not eternal but temporary, which quickly comes to an end and
+passes away, and in some cases becomes unhappiness. You have now seen
+that all your joys are also joys of heaven, and that these are far more
+excellent than you could have conceived; yet such joys do not inwardly
+affect our minds. There are three things which enter by influx from the
+Lord as a one into our souls; these three as a one, or this trine, are
+love, wisdom, and use. Love and wisdom of themselves exist only ideally,
+being confined to the affections and thoughts of the mind; but in use
+they exist really, because they are together in act and bodily
+employment; and where they exist really, there they also subsist. And as
+love and wisdom exist and subsist in use, it is by use we are affected;
+and use consists in a faithful, sincere, and diligent discharge of the
+duties of our calling. The love of use, and a consequent application to
+it, preserve the powers of the mind, and prevent their dispersion; so
+that the mind is guarded against wandering and dissipation, and the
+imbibing of false lusts, which with their enchanting delusions flow in
+from the body and the world through the senses, whereby the truths of
+religion and morality, with all that is good in either, become the sport
+of every wind; but the application of the mind to use binds and unites
+those truths, and disposes the mind to become a form receptible of the
+wisdom thence derived; and in this case it extirpates the idle sports
+and pastimes of falsity and vanity, banishing them from its centre
+towards the circumference. But you will hear more on this subject from
+the wise ones of our society, when I will send to you in the afternoon."
+So saying, the prince arose, and the new guests along with him, and
+bidding them farewell, he charged the conducting angel to lead them back
+to their private apartments, and there to show them every token of
+civility and respect, and also to invite some courteous and agreeable
+company to entertain them with conversation respecting the various joys
+of this society.
+
+17. The angel executed the prince's charge; and when they were turned to
+their private apartments, the company, invited from the city to inform
+them respecting the various joys of the society, arrived, and after the
+usual compliments entered into conversation with them as they walked
+along in a strain at once entertaining and elegant. But the conducting
+angel said, "These ten men were invited into this heaven to see its
+joys, and to receive thereby a new idea concerning eternal happiness.
+Acquaint us therefore with some of its joys which affect the bodily
+senses; and afterwards, some wise ones will arrive, who will acquaint us
+with what renders those joys satisfactory and happy." Then the company
+who were invited from the city related the following particulars:--"1.
+There are here days of festivity appointed by the prince, that the mind,
+by due relaxation, may recover from the weariness which an emulative
+desire may occasion in particular cases. On such days we have concerts
+of music and singing in the public places, and out of the city are
+exhibited games and shows: in the public places at such times are raised
+orchestras surrounded with balusters formed of vines wreathed together,
+from which hang bunches of ripe grapes; within these balusters in three
+rows, one above another, sit the musicians, with their wind and stringed
+instruments of various tones, both high and low, loud and soft; and near
+them are singers of both sexes who entertain the citizens with the
+sweetest music and singing, both in concert and solo, varied at times as
+to its particular kind: these concerts continue on those days of
+festivity from morning till noon, and afterwards till evening. 2.
+Moreover, every morning from the houses around the public places we hear
+the sweetest songs of virgins and young girls, which resound though the
+whole city. It is an affection of spiritual love, which is sung every
+morning; that is, it is rendered sonorous by modifications of the voice
+in singing, or by modulations. The affection in the song is perceived as
+the real affection, flowing into the minds of the hearers, and exciting
+them to a correspondence with it: such is the nature of heavenly
+singing. The virgin-singers say, that the sound of their song is as it
+were self-inspired and self-animated from within, and exalted with
+delight according to the reception it meets with from the hearers. When
+this is ended, the windows of the houses around the public places, and
+likewise of those in the streets, are shut, and so also are the doors;
+and then the whole city is silent, and no noise heard in any part of it,
+nor is any person seen loitering in the streets, but all are intent on
+their work and the duties of their calling. 3. At noon, however, the
+doors are opened, and in the afternoon also the windows in some houses,
+and boys and girls are seen playing in the streets, while their masters
+and mistresses sit in the porches of their houses, watching over them,
+and keeping them in order. 4. At the extreme parts of the city there are
+various sports of boys and young men, as running, hand-ball, tennis,
+&c.; there are besides trials of skill among the boys, in order to
+discover the readiness of their wit in speaking, acting, and perceiving;
+and such as excel receive some leaves of laurel as a reward; not to
+mention other things of a like nature, designed to call forth and
+exercise the latent talents of the young people. 5. Moreover out of the
+city are exhibited stage-entertainments, in which the actors represent
+the various graces and virtues of moral life, among whom are inferior
+characters for the sake of relatives." And one of the ten asked, "How
+for the sake of relatives?" And they replied, "No virtue with its graces
+and beauties, can be suitably represented except by means of relatives,
+in which are comprised and represented all its graces and beauties, from
+the greatest to the least; and the inferior characters represent the
+least, even till they become extinct; but it is provided by law, that
+nothing of the opposite, which is indecorous and dishonorable, should be
+exhibited, except figuratively, and as it were remotely. The reason of
+which provision is, because nothing that is honorable and good in any
+virtue can by successive progressions pass over to what is dishonorable
+and evil: it only proceeds to its least, when it perishes; and when that
+is the case, the opposite commences; wherefore heaven, where all things
+are honorable and good, has nothing in common with hell, where all
+things are dishonorable and evil."
+
+18. During this conversation, a servant came in and brought word, that
+the eight wise ones, invited by the prince's order, were arrived, and
+wished to be admitted; whereupon the angel went out to receive and
+introduce them: and presently the wise ones, after the customary
+ceremonies of introduction, began to converse with them on the
+beginnings and increments of wisdom, with which they intermixed various
+remarks respecting its progression, shewing, that with the angels it
+never ceases or comes to a period, but advances and increases to
+eternity. Hereupon the attendant angel said to them, "Our prince at
+table while talking with these strangers respecting the seat or abode of
+wisdom, showed that it consists in use: if agreeable to you, be pleased
+to acquaint them further on the same subject." They therefore said,
+"Man, at his first creation, was endued with wisdom and its love, not
+for the sake of himself, but that he might communicate it to others from
+himself. Hence it is a maxim inscribed on the wisdom of the wise, that
+no one is wise for himself alone, or lives for himself, but for others
+at the same time: this is the origin of society, which otherwise could
+not exist. To live for others is to perform uses. Uses are the bonds of
+society, which are as many in number as there are good uses; and the
+number of uses is infinite. There are spiritual uses, such as regard
+love to God and love towards our neighbour; there are moral and civil
+uses, such as regard the love of the society and state to which a man
+belongs, and of his fellow-citizens among whom he lives; there are
+natural uses, which regard the love of the world and its necessities;
+and there are corporeal uses, such as regard the love of
+self-preservation with a view to superior uses. All these uses are
+inscribed on man, and follow in order one after another; and when they
+are together, one is in the other. Those who are in the first uses,
+which are spiritual, are in all the succeeding ones, and such persons
+are wise; but those who are not in the first, and yet are in the second,
+and thereby in the succeeding ones, are not so highly principled in
+wisdom, but only appear to be so by virtue of an external morality and
+civility; those who are neither in the first nor second, but only in the
+third and fourth, have not the least pretensions to wisdom; for they are
+satans, loving only the world and themselves for the sake of the world;
+but those who are only in the fourth, are least wise of all; for they
+are devils, because they live to themselves alone, and only to others
+for the sake of themselves. Moreover, every love has its particular
+delight; for it is by delight that love is kept alive; and the delight
+of the love of uses is a heavenly delight, which enters into succeeding
+delights in their order, and according to the order of succession,
+exalts them and makes them eternal." After this they enumerated the
+heavenly delights proceeding from the love of uses, and said, that they
+are a thousand times ten thousand; and that all who enter heaven enter
+into those delights. With further wise conversation on the love of use,
+they passed the day with them until evening.
+
+19. Towards evening there came a messenger clothed in linen to the ten
+strangers who attended the angel, and invited them to a
+marriage-ceremony which was to be celebrated the next day, and the
+strangers were much rejoiced to think that they were also to be present
+at a marriage-ceremony in heaven. After this they were conducted to the
+house of one of the counsellors, and supped with him; and after supper
+they returned to the palace, and each retired to his own chamber, where
+they slept till morning. When they awoke, they heard the singing of the
+virgins and young girls from the houses around the public places of
+resort, which we mentioned above. They sung that morning the affection
+of conjugial love; the sweetness of which so affected and moved the
+hearers, that they perceived sensibly a blessed serenity instilled into
+their joys, which at the some time exalted and renewed them. At the hour
+appointed the angel said, "Make yourselves ready, and put on the
+heavenly garments which our prince sent you;" and they did so, and lo!
+the garments were resplendent as with a flaming light; and on their
+asking the angel, "Whence is this?" he replied, "Because you are going
+to a marriage-ceremony; and when that is the case, our garments always
+assume a shining appearance, and become marriage garments."
+
+20. After this the angel conducted them to the house where the nuptials
+were to be celebrated, and the porter opened the door; and presently
+being admitted within the house, they were received and welcomed by an
+angel sent from the bridegroom, and were introduced and shewn to the
+seats intended for them: and soon after they were invited into an
+ante-chamber, in the middle of which they saw a table, and on it a
+magnificent candlestick with seven branches and sconces of gold: against
+the walls there were hung silver lamps, which being lighted made the
+atmosphere appear of a golden hue: and they observed on each side of the
+candlestick two tables, on which were set loaves in three rows; there
+were tables also at the four corners of the room, on which were placed
+crystal cups. While they were viewing these things, lo! a door opened
+from a closet near the marriage-chamber, and six virgins came out, and
+after them the bridegroom and the bride, holding each other by the hand,
+and advancing towards a seat placed opposite to the candlestick, on
+which they seated themselves, the bridegroom on the left hand, and the
+bride on the right, while the six virgins stood by the seat near the
+bride. The bridegroom was dressed in a robe of bright purple, and a
+tunic of fine shining linen, with an ephod, on which was a golden plate
+set round with diamonds, and on the plate was engraved a young eagle,
+the marriage-ensign of that heavenly society; on his head he wore a
+mitre: the bride was dressed in a scarlet mantle, under which was a
+gown, ornamented with fine needle-work, that reached from her neck to
+her feet, and beneath her bosom she wore a golden girdle, and on her
+head a golden crown set with rubies. When they were thus seated, the
+bridegroom turning himself towards the bride, put a golden ring on her
+finger; he then took bracelets and a pearl necklace, and clasped the
+bracelets about her wrists, and the necklace about her neck, and said,
+"_Accept these pledges_;" and as she accepted them he kissed her, and
+said, "Now thou art mine;" and he called her his wife. On this all the
+company cried out, "May the divine blessing be upon you!" These words
+were first pronounced by each separately, and afterwards by all
+together. They were pronounced also in turn by a certain person sent
+from the prince as his representative; and at that instant the
+ante-chamber was filled with an aromatic smoke, which was a token of
+blessing from heaven. Then the servants in waiting took loaves from the
+two tables near the candlestick, and cups, now filled with wine, from
+the tables at the corners of the room, and gave to each of the guests
+his own loaf and his own cup, and they ate and drank. After this the
+husband and his wife arose, and the six virgins attended them with the
+silver lamps, now lighted, in their hands to the threshold; and the
+married pair entered their chamber; and the door was shut.
+
+21. Afterwards the conducting angel talked with the guests about his ten
+companions, acquainting them how he was commissioned to introduce them,
+and shew them the magnificent things contained in the prince's palace,
+and other wonderful sights; and how they had dined at table with him,
+and afterwards had conversed with the wise ones of the society; and he
+said, "May I be permitted to introduce them also to you, in order that
+they may enjoy the pleasure of your conversation?" So he introduced
+them, and they entered into discourse together. Then a certain wise
+personage, one of the marriage-guests, said, "Do you understand the
+meaning of what you have seen?" They replied, "But little;" and then
+they asked him, "Why was the bridegroom, who is now a husband, dressed
+in that particular manner?" He answered, "Because the bridegroom, now a
+husband, represented the Lord, and the bride, who is now a wife,
+represented the church; for marriages in heaven represent the marriage
+of the Lord with the church. This is the reason why he wore a mitre on
+his head, and was dressed in a robe, a tunic, and an ephod, like Aaron;
+and why the bride had a crown on her head, and wore a mantle like a
+queen; but to-morrow they will be dressed differently, because this
+representation lasts no longer than to-day." They further asked, "Since
+he represented the Lord, and she the church, why did she sit at his
+right hand?" The wise one replied, "Because there are two things which
+constitute the marriage of the Lord with the church--love and wisdom;
+the Lord is love, and the church is wisdom; and wisdom is at the right
+hand of love; for every member of the church is wise as of himself, and
+in proportion as he is wise he receives love from the Lord. The right
+hand also signifies power; and love has power by means of wisdom; but,
+as we have just observed, after the marriage-ceremony the representation
+is changed; for then the husband represents wisdom, and the wife the
+love of his wisdom. This love however is not primary, but secondary
+love; being derived from the Lord to the wife through the wisdom of the
+husband: the love of the Lord, which is the primary love, is the
+husband's love of being wise; therefore after marriage, both together,
+the husband and his wife, represent the church." They asked again, "Why
+did not you men stand by the bridegroom, now the husband, as the six
+virgins stood by the bride, now the wife?" The wise one answered,
+"Because we to-day are numbered among the virgins; and the number six
+signifies all and what is complete." But they said, "Explain your
+meaning." He replied, "Virgins signify the church; and the church
+consists of both sexes: therefore also we, with respect to the church,
+are virgins. That this is the case, is evident from these words in the
+Revelation: '_These are those who were not defiled with women; for they
+are Virgins: and they follow the Lamb whithersoever he goeth_,' chap.
+xiv. 4. And as virgins signify the church, therefore the Lord likened it
+to ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and
+Jerusalem, signify the church, therefore mention is so often made in the
+Word, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem.
+The Lord also describes his marriage with the church in these words:
+'_upon thy right hand did stand the Queen in gold of Ophir: her clothing
+is of wrought gold: she shall be brought unto the king in raiment of
+needlework: the Virgins her companions that follow her shall enter into
+the king's palace_.' Psalm xlv. 9-16." Lastly they asked, "Is it not
+expedient that a priest be present and minister at the marriage
+ceremony?" The wise one answered, "This is expedient on the
+earth, but not in the heavens, by reason of the representation of the
+Lord himself and the church. On the earth they are not aware of this;
+but even with us a priest ministers in whatever relates to betrothings,
+or marriage contracts, and hears, receives, confirms, and consecrates
+the consent of the parties. Consent is the essential of marriage; all
+succeeding ceremonies are its formalities."
+
+22. After this the conducting angel went to the six virgins, and gave
+them an account of his companions, and requested that they would
+vouchsafe to join company with them. Accordingly they came; but when
+they drew near, they suddenly retired, and went into the ladies'
+apartment to the virgins their companions. On seeing this, the
+conducting angel followed them, and asked why they retired so suddenly
+without entering into conversation? They replied. "We cannot approach:"
+and he said, "Why not?" They answered, "We do not know; but we perceived
+something which repelled us and drove us back again. We hope they will
+excuse us." The angel then returned to his companions, and told them
+what the virgins had said, and added, "I conjecture that your love of
+the sex is not chaste. In heaven we love virgins for their beauty and
+the elegance of their manners; and we love them intensely, but
+chastely." Hereupon his companions smiled and said, "You conjecture
+right: who can behold such beauties near and not feel some excitement?"
+
+23. After much entertaining conversation the marriage-guests departed,
+and also the ten strangers with their attendant angel; and the evening
+being far advanced, they retired to rest. In the morning they heard a
+proclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel
+what it meant: he replied, "It is for the worship of God, which returns
+at stated periods, and is proclaimed by the priests. The worship is
+performed in our temples and lasts about two hours; wherefore if it
+please you, come along with me, and I will introduce you." So they made
+themselves ready, and attended the angel, and entered the temple. It was
+a large building capable of containing about three thousand persons, of
+a semicircular form, with benches or seats carried round in a continued
+sweep according to the figure of the temple; the hinder ones being more
+elevated than those in front. The pulpit in front of the seats was drawn
+a little from the centre; the door was behind the pulpit on the left
+hand. The ten strangers entered with their conducting angel, who pointed
+out to them the places where they were to sit; telling them, "Every one
+that enters the temple knows his own place by a kind of innate
+perception; nor can he sit in any place but his own: in case he takes
+another place, he neither hears nor perceives anything, and he also
+disturbs the order; the consequence of which is, that the priest is not
+inspired."
+
+24. When the congregation had assembled, the priest ascended the pulpit,
+and preached a sermon full of the spirit of wisdom. The discourse was
+concerning the sanctity of the Holy Scriptures, and the conjunction of
+the Lord with both worlds, the spiritual and the natural, by means
+thereof. In the illustration in which he then was, he fully proved, that
+that holy book was dictated by Jehovah the Lord, and that consequently
+He is in it, so as to be the wisdom it contains; but that the wisdom
+which is Himself therein, lies concealed under the sense of the letter,
+and is opened only to those who are in the truths of doctrine, and at
+the same time in goodness of life, and thus who are in the Lord, and the
+Lord in them. To his discourse he added a votive prayer and descended.
+As the audience were going out, the angel requested the priest to speak
+a few words of peace with his ten companions; so he came to them, and
+they conversed together for about half an hour. He discoursed concerning
+the divine trinity--that it is in Jesus Christ, in whom all the fulness
+of the Godhead dwells bodily, according to the declaration of the
+apostle Paul; and afterwards concerning the union of charity and faith;
+but he said, "the union of charity and truth;" because faith is truth.
+
+25. After expressing their thanks they returned home; and then the angel
+said to them, "This is the third day since you came into the society of
+this heaven, and you were prepared by the Lord to stay here three days;
+it is time therefore that we separate; put off therefore the garments
+sent you by the prince, and put on your own." When they had done so,
+they were inspired with a desire to be gone; so they departed and
+descended, the angel attending them to the place of assembly; and there
+they gave thanks to the Lord for vouchsafing to bless them with
+knowledge, and thereby with intelligence, concerning heavenly joys and
+eternal happiness.
+
+26. "I again solemnly declare, that these things were done and said as
+they are related; the former in the world of spirits, which is
+intermediate between heaven and hell, and the latter in the society of
+heaven to which the angel with the trumpet and the conductor belonged.
+Who in the Christian world would have known anything concerning heaven,
+and the joys and happiness there experienced, the knowledge of which is
+the knowledge of salvation, unless it had pleased the Lord to open to
+some person the sight of his spirit, in order to shew and teach them?
+That similar things exist in the spiritual world is very manifest from
+what were seen and heard by the apostle John, as described in the
+Revelation; as that he saw the Son of Man in the midst of seven
+candlesticks; also a tabernacle, temple, ark, and altar in heaven; a
+book sealed with seven seals; the book opened, and horses going forth
+thence; four animals around the throne; twelve thousand chosen out of
+every tribe; locusts ascending out of the bottomless pit; a dragon, and
+his combat with Michael; a woman bringing forth a male child, and flying
+into a wilderness on account of the dragon; two beasts, one ascending
+out of the sea, the other out of the earth; a woman sitting upon a
+scarlet beast; the dragon cast out into a lake of fire and brimstone; a
+white horse and a great supper; a new heaven and a new earth, and the
+holy Jerusalem descending described as to its gates, wall, and
+foundation; also a river of the water of life, and trees of life bearing
+fruits every month; besides several other particulars; all which things
+were seen by John, while as to his spirit he was in the spiritual world
+and in heaven: not to mention the things seen by the apostles after the
+Lord's resurrection; and what were afterwards seen and heard by Peter,
+Acts xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw
+four animals which were cherubs, chap i. and chap x.; a new temple and a
+new earth, and an angel measuring them, chap. xl.-xlviii.; and was led
+away to Jerusalem, and saw there abominations: and also into Chaldea
+into captivity, chap. viii. and chap. xi. The case was similar with
+Zechariah, who saw a man riding among myrtles; also four horns, chap. i.
+8, and following verses; and afterwards a man with a measuring-line in
+his hand, chap. ii. 1, and following verses; likewise a candlestick and
+two olive trees, chap. iv. 2, and following verses; also a flying roll
+and an ephah, chap. v. 1, 6; also four chariots going forth between two
+mountains, and horses, chap. vi. 1, and following verses. So likewise
+with Daniel, who saw four beasts coming up out of the sea, chap. vii. 1,
+and following verses; also combats of a ram and he-goat, chap. viii. 1,
+and following verses; who also saw the angel Gabriel, and had much
+discourse with him, chap. ix.: the youth of Elisha saw chariots and
+horses of fire round about Elisha, and saw them when his eyes were
+opened, 2 Kings vi. 15, and following verses. From these and several
+other instances in the Word, it is evident, that the things which exist
+in the spiritual world, appeared to many both before and after the
+Lord's coming: is it any wonder then, that the same things should now
+also appear when the church is commencing, or when the New Jerusalem is
+coming down from the Lord out of heaven?"
+
+ON MARRIAGES IN HEAVEN.
+
+27. That there are marriages in heaven cannot be admitted as an article
+of faith by those who imagine that a man after death is a soul or
+spirit, and who conceive of a soul or spirit as of a rarefied ether or
+vapor; who imagine also, that a man will not live as a man till after
+the day of the last judgment; and in general who know nothing respecting
+the spiritual world, in which angels and spirits dwell, consequently in
+which there are heavens and hells: and as that world has been heretofore
+unknown, and mankind have been in total ignorance that the angels of
+heaven are men, in a perfect form, and in like manner infernal spirits,
+but in an imperfect form, therefore it was impossible for anything to be
+revealed concerning marriages in that world; for if it had it would have
+been objected, "How can a soul be joined with a soul, or a vapor with a
+vapor, as one married partner with another here on earth?" not to
+mention other similar objections, which, the instant they were made,
+would take away and dissipate all faith respecting marriages in another
+life. But now, since several particulars have been revealed concerning
+that world, and a description has also been given of its nature and
+quality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSE
+REVEALED, the assertion, that marriages take place in that world, may be
+so far confirmed as even to convince the reason by the following
+propositions: I. _A man (homo) lives a man after death._ II. _In this
+case a male is a male, and a female a female._ III. _Every one's
+peculiar love remains with him after death._ IV. _The love of the sex
+especially remains; and with those who go to heaven, which is the case
+with all who become spiritual here on earth, conjugial love remains._ V.
+_These things fully confirmed by ocular demonstration._ VI.
+_Consequently that there are marriages in the heavens._ VII. _Spiritual
+nuptials are to be understood by the Lord's words, where he says, that
+after the resurrection they are not given in marriage._ We will now give
+an explanation of these propositions in their order.
+
+28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after death
+has been heretofore unknown in the world, for the reasons just now
+mentioned; and, what is surprising, it has been unknown even in the
+Christian world, where they have the Word, and illustration thence
+concerning eternal life, and where the Lord himself teaches, _That all
+the dead rise again; and that God is not the God of the dead but of the
+living_, Matt. xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to the
+affections and thoughts of his mind, is in the midst of angels and
+spirits, and is so consociated with them that were he to be separated
+from them he would instantly die. It is still more surprising that this
+is unknown, when yet every man that has departed this life since the
+beginning of creation, after his decease has come and does still come to
+his own, or, as it is said in the Word, has been gathered and is
+gathered to his own: besides every one has a common perception, which is
+the same thing as the influx of heaven into the interiors of his mind,
+by virtue of which he inwardly perceives truths, and as it were sees
+them, and especially this truth, that he lives a man after death; a
+happy man if he has lived well, and an unhappy one if he has lived ill.
+For who does not think thus, while he elevates his mind in any degree
+above the body, and above the thought which is nearest to the senses; as
+is the case when he is interiorly engaged in divine worship, and when he
+lies on his death-bed expecting his dissolution; also when he hears of
+those who are deceased, and their lot? I have related a thousand
+particulars respecting departed spirits, informing certain persons that
+are now alive concerning the state of their deceased brethren, their
+married partners, and their friends. I have written also concerning the
+state of the English, the Dutch, the Papists, the Jews, the Gentiles,
+and likewise concerning the state of Luther, Calvin, and Melancthon; and
+hitherto I never heard any one object, "How can such be their lot, when
+they are not yet risen from their tombs, the last judgement not being
+yet accomplished? Are they not in the meantime mere vaporous and
+unsubstantial souls residing, in some place of confinement (_in quodam
+pu seu ubi_)?" Such objections I have never yet heard from any quarter;
+whence I have been led to conclude, that every one perceives in himself
+that he lives a man after death. Who that has loved his married partner
+and his children when they are dying or are dead, will not say within
+himself (if his thought be elevated above the sensual principles of the
+body) that they are in the hand of God, and that he shall see them again
+after his own death, and again be joined with them in a life of love and
+joy?
+
+29. Who, that is willing, cannot see from reason, that a man after death
+is not a mere vapor, of which no idea can be formed but as of a breath
+of wind, or of air and ether, and that such vapor constitutes or
+contains in it the human soul, which desires and expects conjunction
+with its body, in order that it may enjoy the bodily senses and their
+delights, as previously in the world? We cannot see, that if this were
+the case with a man after death, his state would be more deplorable than
+that of fishes, birds, and terrestrial animals, whose souls are not
+alive, and consequently are not in such anxiety of desire and
+expectation? Supposing a man after death to be such a vapor, and thus a
+breath of wind, he would either fly about in the universe, or according
+to certain traditions, would be reserved in a place of confinement, or
+in the _limbo_ of the ancient fathers, until the last judgement. Who
+cannot hence from reason conclude, that those who have lived since the
+beginning of creation, which is computed to be about six thousand years
+ago, must be still in a similar anxious state, and progressively more
+anxious, because all expectation arising from desire produces anxiety,
+and being continued from time to time increases it; consequently, that
+they must still be either floating about in the universe, or be kept
+shut up in confinement, and thereby in extreme misery; and that must be
+the case with Adam and his wife, with Abraham, Isaac, and Jacob, and
+with all who have lived since that time? All this being supposed true,
+it must needs follow, that nothing would be more deplorable than to be
+born a man. But the reverse of this is provided by the Lord, who is
+Jehovah from eternity and the Creator of the universe; for the state of
+the man that conjoins himself with him by a life according to his
+precepts, becomes more blessed and happy after death than before it in
+the world; and it is more blessed and happy from this circumstance, that
+the man then is spiritual, and a spiritual man is sensible of and
+perceives spiritual delight, which is a thousand times superior to
+natural delight.
+
+30. That angels and spirits are men, may plainly appear from those seen
+by Abraham, Gideon, Daniel, and the prophets, and especially by John
+when he wrote the Revelation, and also by the women in the Lord's
+sepulchre, yea, from the Lord himself as seen by the disciples after his
+resurrection. The reason of their being seen was, because the eyes of
+the spirits of those who saw them were opened; and when the eyes of the
+spirit are opened, angels appear in their proper form, which is the
+human; but when the eyes of the spirit are closed, that is, when they
+are veiled by the vision of the bodily eyes, which derive all their
+impressions from the material world, then they do not appear.
+
+31. It is however to be observed, that a man after death is not a
+natural, but a spiritual man; nevertheless he still appears in all
+respects like himself; and so much so, that he knows not but, that he is
+still in the natural world: for he has a similar body, countenance,
+speech, and senses; for he has a similar affection and thought, or will
+and understanding. He is indeed actually not similar, because he is a
+spiritual, and consequently an interior man; but the difference does not
+appear to him, because he cannot compare his spiritual state with his
+former natural state, having put off the latter, and being in the
+former; therefore I have often heard such persons say, that they know
+not but that they are in the former world, with this difference,
+however, that they no longer see those whom they had left in that world;
+but that they see those who had departed out of it, or were deceased.
+The reason why they now see the latter and not the former, is, because
+they are no longer natural men, but spiritual or substantial; and a
+spiritual or substantial man sees a spiritual or substantial man, as a
+natural or material man sees a natural or material man, but not _vice
+versa_, on account of the difference between what is substantial and
+what is material, which is like the difference between what is prior and
+what is posterior; and what is prior, being in itself purer, cannot
+appear to what is posterior, which in itself is grosser; nor can what is
+posterior, being grosser, appear to what is prior, which in itself is
+purer; consequently an angel cannot appear to a man of this world, nor a
+man of this world to an angel. The reason why a man after death is a
+spiritual or substantial man, is, because this spiritual or substantial
+man lay inwardly concealed in the natural or material man; which natural
+or material man was to it as a covering, or as a skin about to be cast
+off; and when the covering or skin is cast off, the spiritual or
+substantial man comes forth, a purer, interior, and more perfect man.
+That the spiritual man is still a perfect man, notwithstanding his being
+invisible to the natural man, is evident from the Lord's being seen by
+the apostles after his resurrection, when he appeared, and presently he
+did not appear; and yet he was a man like to himself both when seen and
+when not seen: it is also said, that when they saw him, their eyes were
+opened.
+
+32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. Since a
+man (_homo_) lives a man after death, and man is male and female, and
+there is such a distinction between the male principle and the female
+principle, that the one cannot be changed into the other, it follows,
+that after death the male lives a male, and the female a female, each
+being a spiritual man. It is said that the male principle cannot be
+changed into the female principle, nor the female into the male, and
+that therefore after death the male is a male, and the female a female;
+but as it is not known in what the masculine principle essentially
+consists, and in what the feminine, it may be expedient briefly to
+explain it. The essential distinction between the two is this: in the
+masculine principle, love is inmost, and its covering is wisdom; or,
+what is the same, the masculine principle is love covered (or veiled) by
+wisdom; whereas in the feminine principle, the wisdom of the male is
+inmost, and its covering is love thence derived; but this latter love is
+feminine, and is given by the Lord to the wife through the wisdom of the
+husband; whereas the former love is masculine, which is the love of
+growing wise, and is given by the Lord to the husband according to the
+reception of wisdom. It is from this circumstance, that the male is the
+wisdom of love, and the female is the love of that wisdom; therefore
+from creation there is implanted in each a love of conjunction so as to
+become a one; but on this subject more will be said in the following
+pages. That the female principle is derived from the male, or that the
+woman was taken out of the man, is evident from these words in Genesis:
+_Jehovah God took out one of the man's ribs, and closed up the flesh in
+the place thereof; and he builded the rib, which he had taken out of the
+man, into a woman; and he brought her to the man; and the man said, This
+is bone of my bones, and flesh of my flesh; hence she shall be called
+Eve, because she was taken out of man_, chap. ii. 21-23: the
+signification of a rib and of flesh will be shewn elsewhere.
+
+33. From this primitive formation it follows, that by birth the
+character of the male is intellectual, and that the female character
+partakes more of the will principle; or, what amounts to the same, that
+the male is born into the affection of knowing, understanding, and
+growing wise, and the female into the love of conjoining herself with
+that affection in the male. And as the interiors form the exteriors to
+their own likeness, and the masculine form is the form of intellect, and
+the feminine is the form of the love of that intellect, therefore the
+male and the female differ as to the features of the face, the tone of
+the voice, and the form of the body; the male having harder features, a
+harsher tone of voice, a stronger body, and also a bearded chin, and in
+general a form less beautiful than that of the female; they differ also
+in their gestures and manners; in a word, they are not exactly similar
+in a single respect; but still, in every particular of each, there is a
+tendency to conjunction; yea, the male principle in the male, is male in
+every part of his body, even the most minute, and also in every idea of
+his thought, and every spark of his affection; the same is true of the
+female principle in the female; and since of consequence the one cannot
+be changed into the other, it follows, that after death a male is a
+male, and a female a female.
+
+34. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIM AFTER DEATH. Man
+knows that there is such a thing as love; but he does not know what love
+is. He knows that there is such a thing from common discourse; as when
+it is said, that such a one loves me, that a king loves his subjects,
+and subjects love their king; that a husband loves his wife, and a
+mother her children, and _vice versa_; also when it is said, that any
+one loves his country, his fellow citizens, and his neighbour; in like
+manner of things abstracted from persons; as when it is said that a man
+loves this or that. But although the term love is thus universally
+applied in conversation, still there is scarcely any one that knows what
+love is: even while meditating on the subject, as he is not then able to
+form any distinct idea concerning it, and thus not to fix it as present
+in the light of the understanding, because of its having relation not to
+light but to heat, he either denies its reality, or he calls it merely
+an influent effect arising from the sight, the hearing, and the
+conversation, and thus accounts for the motions to which it gives birth;
+not being at all aware, that love is his very life, not only the common
+life of his whole body and of all his thoughts, but also the life of all
+their particulars. A wise man may perceive this from the consideration,
+that if the affection of love be removed, he is incapable both of
+thinking and acting; for in proportion as that affection grows cold, do
+not thought, speech, and action grow cold also? and in proportion as
+that affection grows warm, do not they also grow warm in the same
+degree? Love therefore is the heat of the life of man (_hominis_), or
+his vital heat. The heat of the blood, and also its redness, are from
+this source alone. The fire of the angelic sun, which is pure love,
+produces this effect.
+
+35. That every one has his own peculiar love, or a love distinct from
+that of another; that is, that no two men have exactly the same love,
+may appear from the infinite variety of human countenances, the
+countenance being a type of the love; for it is well known that the
+countenance is changed and varied according to the affection of love; a
+man's desires also, which are of love, and likewise his joys and
+sorrows, are manifested in the countenance. From this consideration it
+is evident, that every man is his own peculiar love; yea, that he is the
+form of his love. It is however to be observed, that the interior man,
+which is the same with his spirit which lives after death, is the form
+of his love, and not so the exterior man which lives in this world,
+because the latter has learnt from infancy to conceal the desires of his
+love; yea, to make a pretence and show of desires which are different
+from his own.
+
+36. The reason why every one's peculiar love remains with him after
+death, is, because, as was said just above, n. 34, love is a man's
+(_hominis_) life; and hence it is the man himself. A man also is his own
+peculiar thought, thus his own peculiar intelligence and wisdom; but
+these make a one with his love; for a man thinks from this love and
+according to it; yea, if he be in freedom, he speaks and acts in like
+manner; from which it may appear, that love is the _esse_ or essence of
+a man's life, and that thought is the _existere_ or existence of his
+life thence derived; therefore speech and action, which are said to flow
+from the thought, do not flow from the thought, but from the love
+through the thought. From much experience I have learned that a man
+after death is not his own peculiar thought, but that he is his own
+peculiar affection and derivative thought; or that he is his own
+peculiar love and derivative intelligence; also that a man after death
+puts off everything which does not agree with his love; yea, that he
+successively puts on the countenance, the tone of voice, the speech, the
+gestures, and the manners of the love proper to his life: hence it is,
+that the whole heaven is arranged in order according to all the
+varieties of the affections of the love of good, and the whole hell
+according to all the affections of the love of evil.
+
+37. IV. THE LOVE OF THE SEX ESPECIALLY REMAINS; AND WITH THOSE WHO GO TO
+HEAVEN, WHICH IS THE CASE WITH ALL WHO BECOME SPIRITUAL HERE ON EARTH,
+CONJUGIAL LOVE REMAINS. The reason why the love of the sex remains with
+man (_homo_) after death, is, because after death a male is a male and a
+female a female; and the male principle in the male is male (or
+masculine) in the whole and in every part thereof; and so is the female
+principle in the female; and there is a tendency to conjunction in all
+their parts, even the most singular; and as this conjunctive tendency
+was implanted from creation, and thence perpetually influences, it
+follows, that the one desires and seeks conjunction with the other.
+Love, considered itself, is a desire and consequent tendency to
+conjunction; and conjugial love to conjunction into a one; for the
+male-man and the female-man were so created, that from two they may
+become as it were one man, or one flesh; and when they become a one,
+then, taken together they are a man (_homo_) in his fulness; but without
+such conjunction, they are two, and each is a divided or half-man. Now
+as the above conjunctive tendency lies concealed in the inmost of every
+part of the male, and of every part of the female, and the same is true
+of the faculty and desire to be conjoined together into a one, it
+follows, that the mutual and reciprocal love of the sex remains with men
+(_homines_) after death.
+
+38. We speak distinctively of the love of the sex and of conjugial love,
+because the one differs from the other. The love of the sex exists with
+the natural man; conjugial love with the spiritual man. The natural man
+loves and desires only external conjunctions, and the bodily pleasures
+thence derived; whereas the spiritual man loves and desires internal
+conjunctions and the spiritual satisfactions thence derived; and these
+satisfactions he perceives are granted with one wife, with whom he can
+perpetually be more and more joined together into a one: and the more he
+enters into such conjunction the more he perceives his satisfactions
+ascending in a similar degree, and enduring to eternity; but respecting
+anything like this the natural man has no idea. This then is the reason
+why it is said, that after death conjugial love remains with those who
+go to heaven, which is the case with all those who become spiritual here
+on earth.
+
+39. V. THESE THINGS FULLY CONFIRMED BY OCULAR DEMONSTRATION. That a man
+(_homo_) lives as a man after death, and that in this case a male is a
+male, and a female a female; and that every one's peculiar love remains
+with him after death, especially the love of the sex and conjugial love,
+are positions which I have wished hitherto to confirm by such arguments
+as respect the understanding, and are called rational; but since man
+(_homo_) from his infancy, in consequence of what has been taught him by
+his parents and masters, and afterwards by the learned and the clergy,
+has been induced to believe, that he shall not live a man after death
+until the day of the last judgement, which has now been expected for six
+thousand years; and several have regarded this article of faith as one
+which ought to be believed, but not intellectually conceived, it was
+therefore necessary that the above positions should be confirmed also by
+ocular proofs; otherwise a man who believes only the evidence of his
+senses, in consequence of the faith previously implanted, would object
+thus: "If men lived men after death, I should certainly see and hear
+them: who has ever descended from heaven, or ascended from hell, and
+given such information?" In reply to such objections it is to be
+observed, that it never was possible, nor can it ever be, that any angel
+of heaven should descend, or any spirit of hell ascend, and speak with
+any man, except with those who have the interiors of the mind or spirit
+opened by the Lord; and this opening of the interiors cannot be fully
+effected except with those who have been prepared by the Lord to receive
+the things which are of spiritual wisdom: on which accounts it has
+pleased the Lord thus to prepare me, that the state of heaven and hell,
+and of the life of men after death, might not remain unknown, and be
+laid asleep in ignorance, and at length buried in denial. Nevertheless,
+ocular proofs on the subjects above mentioned, by reason of their
+copiousness, cannot here be adduced; but they have been already adduced
+in the treatise on HEAVEN and HELL, and in the CONTINUATION RESPECTING
+THE SPIRITUAL WORLD, and afterwards in the APOCALYPSE REVEALED; but
+especially, in regard to the present subject of marriages, in the
+MEMORABLE RELATIONS which are annexed to the several paragraphs or
+chapters of this work.
+
+40. VI. CONSEQUENTLY THERE ARE MARRIAGES IN HEAVEN. This position having
+been confirmed by reason, and at the same time by experience, needs no
+further demonstration.
+
+41. VII. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BY THE LORD'S WORDS,
+"AFTER THE RESURRECTION THEY ARE NOT GIVEN IN MARRIAGE." In the
+Evangelists are these words, _Certain of the Sadducees, who say that
+there is no resurrection, asked Jesus, saying, Master, Moses wrote, If a
+man die, having no children, his brother shall take his wife, and raise
+up seed unto his brother. Now there were with us seven brethren and the
+first, when he had married a wife, deceased, and having no issue, left
+his wife unto his brother; likewise the second also, and the third unto
+the seventh; last of all the woman died also; therefore in the
+resurrection whose wife shall she be of the seven? But Jesus answering,
+said unto them, The sons of this generation marry, and are given in
+marriage; but those who shall be accounted worthy to attain to another
+generation, and the resurrection from the dead, shall neither marry nor
+be given in marriage, neither can they die any more; for they are like
+unto the angels, and are the sons of God, being sons of the
+resurrection. But that the dead rise again, even Moses shewed at the
+bush, when he called the Lord the God of Abraham, and the God of Isaac,
+and the God of Jacob; for he is not the God of the dead, but of the
+living; for all live unto him_, Luke xx. 27-38, Matt. xxii. 22-32; Mark
+xii. 18-27. By these words the Lord taught two things; first, that a man
+(_homo_) rises again after death; and secondly, that in heaven they are
+not given in marriage. That a man rises again after death, he taught by
+these words, _God is not the God of the dead, but of the living_, and
+when he said that Abraham, Isaac, and Jacob, are alive: he taught the
+same also in the parable concerning the rich man in hell, and Lazarus in
+heaven, Luke xvi. 22-31. Secondly, that in heaven they are not given in
+marriage, he taught by these words, "_Those who shall be accounted
+worthy to attain to another generation, neither marry nor are given in
+marriage_." That none other than spiritual nuptials are here meant, is
+very evident from the words which immediately follow--"_neither can they
+die any more; because they are like unto the angels, and are the sons of
+God, being sons of the resurrection_." Spiritual nuptials mean
+conjunction with the Lord, which is effected on earth; and when it is
+effected on earth, it is also effected in the heavens; therefore in the
+heavens there is no repetition of nuptials, nor are they again given in
+marriage: this is also meant by these words, "_The sons of this
+generation marry and are given in marriage; but those who are accounted
+worthy to attain to another generation, neither marry nor are given in
+marriage_". The latter are also called by the Lord "_sons of nuptials_"
+Matt, ix. 15; Mark ii. 19; and in this place, _angels, sons of God, and
+sons of the resurrection_. That to celebrate nuptials, signifies to be
+joined with the Lord, and that to enter into nuptials is to be received
+into heaven by the Lord, is manifest from the following passages: _The
+kingdom of heaven is like unto a man, a king, who made a marriage
+(nuptials) his son, and sent out servants and invited to the marriage_.
+Matt. xxii. 2-14. _The kingdom of heaven is like unto ten virgins, who
+went forth to meet the bridegroom: of whom five being prepared entered
+into the marriage (nuptials)_, Matt. xxv. 1, and the following verses.
+That the Lord here meant himself, is evident from verse 13, where it is
+said, _Watch ye; because ye know not the day and hour in which the Son
+of Man will come_: also from the Revelation, _The time of the marriage
+of the Lamb is come, and his wife hath made herself ready; blessed are
+those who are called to the marriage supper of the Lamb_, xix. 7, 9.
+That there is a spiritual meaning in everything which the Lord spake,
+has been fully shewn in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE
+SACRED SCRIPTURE, published at Amsterdam in the year 1763.
+
+       *       *       *       *       *
+
+42. To the above I shall add two MEMORABLE RELATIONS RESPECTING THE
+SPIRITUAL WORLD. The first is as follows: One morning I was looking
+upwards into heaven and saw over me three expanses one above another; I
+saw that the first expanse, which was nearest, opened, and presently the
+second which was above it, and lastly the third which was highest; and
+by virtue of illustration thence, I perceived, that above the first
+expanse were the angels who compose the first or lowest heaven; above
+the second expanse were the angels who compose the second or middle
+heaven; and above the third expanse were the angels who compose the
+third or highest heaven. I wondered at first what all this meant: and
+presently I heard from heaven a voice as of a trumpet, saying, "We have
+perceived, and now see, that you are meditating on CONJUGIAL LOVE; and
+we are aware that no one on earth as yet knows what true conjugial love
+is in its origin and in its essence; and yet it is of importance that it
+should be known: therefore it has pleased the Lord to open the heavens
+to you in order that illustrating light and consequent perception may
+flow into the interiors of your mind. With us in the heavens, especially
+in the third heaven, our heavenly delights are principally derived from
+conjugial love; therefore, in consequence of leave granted us, we will
+send down to you a conjugial pair for your inspection and observation;"
+and lo! instantly there appeared a chariot descending from the highest
+or third heaven, in which I saw one angel; but as it approached I saw
+therein two. The chariot at a distance glittered before my eyes like a
+diamond, and to it were harnessed young horses white as snow; and those
+who sat in the chariot held in their hands two turtle-doves, and called
+to me, saying, "Do you wish us to come nearer to you? but in this case
+take heed, lest the radiance, which is from the heaven whence we have
+descended, and is of a flaming quality, penetrate too interiorly; by its
+influence the superior ideas of your understanding, which are in
+themselves heavenly, may indeed be illustrated; but these ideas are
+ineffable in the world in which you dwell: therefore what you are about
+to hear, receive rationally, that you may explain it so that it may be
+understood." I replied, "I will observe your caution; come nearer:" so
+they came nearer; and lo! it was a husband and his wife; who said, "We
+are a conjugial pair: we have lived happy in heaven from the earliest
+period, which you call the golden age, and have continued during that
+time in the same bloom of youth in which you now see us." I viewed each
+of them attentively, because I perceived they represented conjugial love
+in its life and in its decoration; in its life in their faces, and in
+its decoration in their raiment; for all the angels are affections of
+love in a human form. The ruling affection itself shines forth from
+their faces; and from the affection, and according to it, the kind and
+quality of their raiment is derived and determined: therefore it is said
+in heaven, that every one is clothed by his own affection. The husband
+appeared of a middle age, between manhood and youth: from his eyes
+darted forth sparkling light derived from the wisdom of love; by virtue
+of which light his face was radiant from its inmost ground; and in
+consequence of such radiance the surface of his skin had a kind of
+refulgence, whereby his whole face was one resplendent comeliness. He
+was dressed in an upper robe which reached down to his feet and
+underneath it was a vesture of hyacinthine blue, girded about with a
+golden band, upon which were three precious stones, two sapphires on the
+sides, and a carbuncle in the middle; his stockings were of bright
+shining linen, with threads of silver interwoven, and his shoes were of
+velvet: such was the representative form of conjugial love with the
+husband. With the wife it was this; I saw her face, and I did not see
+it; I saw it as essential beauty, and I did not see it because this
+beauty was inexpressible; for in her face there was a splendor of
+flaming light, such as the angels in the third heaven enjoy, and this
+light made my sight dim; so that I was lost in astonishment: she
+observing this addressed me, saying, "What do you see?" I replied, "I
+see nothing but conjugial love and the form thereof; but I see, and I do
+not see." Hereupon she turned herself sideways from her husband; and
+then I was enabled to view her more attentively. Her eyes were bright
+and sparkling from the light of her own heaven, which light, as was
+said, is of a flaming quality, which it derives from the love of wisdom;
+for in that heaven wives love their husbands from their wisdom, and in
+it, and husbands love their wives from that love of wisdom and in it, as
+directed towards themselves; and thus they are united. This was the
+origin of her beauty; which was such that it would be impossible for any
+painter to imitate and exhibit it in its form, for he has no colors
+bright and vivid enough to express its lustre; nor is it in the power of
+his art to depict such beauty: her hair was arranged in becoming order
+so as to correspond with her beauty; and in it were inserted diadems of
+flowers; she had a necklace of carbuncles, from which hung a rosary of
+chrysolites; and she wore pearl bracelets: her upper robe was scarlet,
+and underneath it she had a purple stomacher, fastened in front with
+clasps of rubies; but what surprised me was, that the colors varied
+according to her aspect in regard to her husband, being sometimes more
+glittering, sometimes less; if she were looking towards him, more, if
+sideways, less. When I had made these observations, they again talked
+with me; and when the husband was speaking, he spoke at the same time as
+from his wife; and when the wife was speaking, she spoke at the same
+time as from her husband; such was the union of their minds from whence
+speech flows; and on this occasion I also heard the tone of voice of
+conjugial love; inwardly it was simultaneous, and it proceeded from the
+delights of a state of peace and innocence. At length they said, "We are
+recalled; we must depart;" and instantly they again appeared to be
+conveyed in a chariot as before. They went by a paved way through
+flowering shrubberies, from the beds of which arose olive and
+orange-trees laden with fruit: and when they approached their own
+heaven, they were met by several virgins, who welcomed and introduced
+them.
+
+43. After this I saw an angel from that heaven holding in his hand a
+roll of parchment, which he unfolded, saying, "I see that you are
+meditating on conjugial love; in this parchment are contained arcana of
+wisdom respecting that love, which have never yet been disclosed in the
+world. They are now to be disclosed, because it is of importance that
+they should be: those arcana abound more in our heaven than in the rest,
+because we are in the marriage of love and wisdom; but I prophesy that
+none will appropriate to themselves that love, but those who are
+received by the Lord into the New Church, which is the New Jerusalem."
+Having said this, the angel let down the unfolded parchment, which a
+certain angelic spirit received from him, and laid on a table in a
+certain closet, which he instantly locked, and holding out the key to
+me, said, "Write."
+
+44. THE SECOND MEMORABLE RELATION. I once saw three spirits recently
+deceased, who were wandering about in the world of spirits, examining
+whatever came in their way, and inquiring concerning it. They were all
+amazement to find that men lived altogether as before, and that the
+objects they saw were similar to those they had seen before: for they
+knew that they were departed out of the former or natural world, and
+that in that world they believed that they should not live as men until
+after the day of the last judgement, when they should be again clothed
+with the flesh and bones that had been laid in the tomb; therefore, in
+order to remove all doubt of their being really and truly men, they by
+turns viewed and touched themselves and others, and felt the surrounding
+objects and by a thousand proofs convinced themselves that they now were
+men as in the former world; besides which they saw each other in a
+brighter light, and the surrounding objects in superior splendor, and
+thus their vision was more perfect. At that instant two angelic spirits
+happening to meet them, accosted them, saying, "Whence are you?" They
+replied, "We have departed out of a world, and again we live in a world;
+thus we have removed from one world to another; and this surprises us."
+Hereupon the three novitiate spirits questioned the two angelic spirits
+concerning heaven; and as two of the three novitiates were youths, and
+there darted from their eyes as it were a sparkling fire of lust for the
+sex, the angelic spirit said, "Possibly you have seen some females;" and
+they replied in the affirmative; and as they made inquiry respecting
+heaven, the angelic spirits gave them the following information: "In
+heaven there is every variety of magnificent and splendid objects, and
+such things as the eye had never seen; there are also virgins and young
+men; virgins of such beauty that they may be called personifications of
+beauty, and young men of such morality that they may be called
+personifications of morality; moreover the beauty of the virgins and the
+morality of the young men correspond to each other, as forms mutually
+suited to each other." Hereupon the two novitiates asked, "Are there in
+heaven human forms altogether similar to those in the natural world?"
+And it was replied, "They are altogether similar; nothing is wanting in
+the male, and nothing in the female; in a word, the male is a male, and
+the female a female, in all the perfection of form in which they were
+created: retire, if you please, and examine if you are deficient in
+anything, and whether you are not a complete man as before." Again, the
+novitiates said, "We have been told in the world we have left, that in
+heaven they are not given in marriage, because they are angels:--is
+there then the love of the sex there?" And the angelic spirits replied,
+"In heaven _your_ love of the sex does not exist; but we have the
+angelic love of the sex, which is chaste, and devoid all libidinous
+allurement." Hereupon the novitiates observed, "If there be a love of
+the sex devoid of all allurement, what in such cases is the love of the
+sex?" And while they were thinking about this love they sighed, and
+said, "Oh, how dry and insipid is the joy of heaven! What young man, if
+this be the case, can possibly wish for heaven? Is not such love barren
+and devoid of life?" To this the angelic spirits replied, with a smile,
+"The angelic love of the sex, such as exists in heaven, is nevertheless
+full of the inmost delights: it is the most agreeable expansion of all
+the principles of the mind, and thence of all the parts of the breast,
+existing inwardly in the breast, and sporting therein as the heart
+sports with the lungs, giving birth thereby to respiration, tone of
+voice, and speech; so that the intercourse between the sexes, or between
+youths and virgins, is an intercourse of essential celestial sweets,
+which are pure. All novitiates, on ascending into heaven, are examined
+as to the quality of their chastity, being let into the company of
+virgins, the beauties of heaven, who from their tone of voice, their
+speech, their face, their eyes, their gesture, and their exhaling
+sphere, perceive what is their quality in regard to the love of the sex;
+and if their love be unchaste, they instantly quit them, and tell their
+fellow angels that they have seen satyrs or priapuses. The new comers
+also undergo a change, and in the eyes of the angels appear rough and
+hairy, and with feet like calves' or leopards', and presently they are
+cast down again, lest by their lust they should defile the heavenly
+atmosphere." On receiving this information, the two novitiates again
+said, "According to this, there is no love of the sex in heaven; for
+what is a chaste love of the sex, but a love deprived of the essence of
+its life? And must not all the intercourse of youths and virgins, in
+such case, consist of dry insipid joys? We are not stocks and stones,
+but perceptions and affections of life." To this the angelic spirits
+indignantly replied, "You are altogether ignorant what a chaste love of
+the sex is; because as yet you are not chaste. This love is the very
+essential delight of the mind, and thence of the heart; and not at the
+same time of the flesh beneath the heart. Angelic chastity, which is
+common to each sex, prevents the passage of that love beyond the
+enclosure of the heart; but within that and above it, the morality of a
+youth is delighted with the beauty of a virgin in the delights of the
+chaste love of the sex: which delights are of too interior a nature, and
+too abundantly pleasant, to admit of any description in words. The
+angels have this love of the sex, because they have conjugial love only;
+which love cannot exist together with the unchaste love of the sex. Love
+truly conjugial is chaste, and has nothing in common with unchaste love,
+being confined to one of the sex, and separate from all others; for it
+is a love of the spirit and thence of the body, and not a love of the
+body and thence of the spirit; that is, it is not a love infesting the
+spirit." On hearing this, the two young novitiates rejoiced, and said,
+"There still exists in heaven a love of the sex; what else is conjugial
+love?" But the angelic spirits replied, "Think more profoundly, weigh
+the matter well in your minds, and you will perceive, that your love of
+the sex is a love extra-conjugial, and quite different from conjugial
+love; the latter being as distinct from the former, as wheat is from
+chaff, or rather as the human principle is from the bestial. If you
+should ask the females in heaven, 'What is love extra-conjugial?' I take
+upon me to say, their reply will be, 'What do you mean? What do you say?
+How can you utter a question which so wounds our ears? How can a love
+that is not created be implanted in any one?' If you should then ask
+them, 'What is love truly conjugial?' I know they will reply, 'It is not
+the love of the sex, but the love of one of the sex; and it has no other
+ground of existence than this, that when a youth sees a virgin provided
+by the Lord, and a virgin sees a youth, they are each made sensible of a
+conjugial principle kindling in their hearts, and perceive that each is
+the other's, he hers, and she his; for love meets love and causes them
+to know each other, and instantly conjoins their souls, and afterwards
+their minds, and thence enters their bosoms, and after the nuptials
+penetrates further, and thus becomes love in its fulness, which grows
+every day into conjunction, till they are no longer two, but as it were
+one.' I know also that they will be ready to affirm in the most solemn
+manner, that they are not acquainted with any other love of the sex; for
+they say, 'How can there be a love of the sex, unless it be tending
+mutually to meet, and reciprocal, so as to seek an eternal union, which
+consists in two becoming one flesh?'" To this the angelic spirits added,
+"In heaven they are in total ignorance what whoredom is; nor do they
+know that it exists, or that its existence is even possible. The angels
+feel a chill all over the body at the idea of unchaste or
+extra-conjugial love; and on the other hand, they feel a genial warmth
+throughout the body arising from chaste or conjugial love. With the
+males, all the nerves lose their proper tension at the sight of a
+harlot, and recover it again at the sight of a wife." The three
+novitiates, on hearing this, asked, "Does a similar love exist between
+married partners in the heavens as in the earths?" The two angelic
+spirits replied, that it was altogether similar; and as they perceived
+in the novitiates an inclination to know, whether in heaven there were
+similar ultimate delights, they said, that they were exactly similar,
+but much more blessed, because angelic perception and sensation is much
+more exquisite than human: "and what," added they, "is the life of that
+love unless derived from a flow of vigor? When this vigor fails, must
+not the love itself also fail and grow cold? Is not this vigor the very
+measure, degree, and basis of that love? Is it not its beginning, its
+support, and its fulfilment? It is a universal law, that things primary
+exist, subsist, and persist from things ultimate: this is true also of
+that love; therefore unless there were ultimate delights, there would be
+no delights of conjugial love." The novitiates then asked, whether from
+the ultimate delights of that love in heaven any offspring were
+produced; and if not, to what use did those delights serve? The angelic
+spirit answered, that natural offspring were not produced, but spiritual
+offspring: and the novitiates said, "What are spiritual offspring?" They
+replied, "Two conjugial partners by ultimate delights are more and more
+united in the marriage of good and truth, which is the marriage of love
+and wisdom; and love and wisdom are the offspring produced therefrom: in
+heaven the husband is wisdom, and the wife is the love thereof, and both
+are spiritual; therefore, no other than spiritual offspring can be there
+conceived and born: hence it is that the angels, after such delights, do
+not experience sadness, as some do on earth, but are cheerful; and this
+in consequence of a continual influx of fresh powers succeeding the
+former, which serve for their renovation, and at the same time
+illustration: for all who come into heaven, return into their vernal
+youth, and into the vigor of that age, and thus continue to eternity."
+The three novitiates, on hearing this, said, "Is it not written in the
+Word, that in heaven they are not given in marriage, because they are
+angels?" To which the angelic spirits replied, "Look up into heaven and
+you will receive an answer:" and they asked, "Why are we to look up into
+heaven?" They said, "Because thence we receive all interpretations of
+the Word. The Word is altogether spiritual and the angels being
+spiritual, will teach the spiritual understanding of it." They did not
+wait long before heaven was opened over their heads, and two angels
+appeared in view, and said, "There are nuptials in the heavens, as on
+earth; but only with those in the heavens who are in the marriage of
+good and truth; nor are any other angels: therefore it is spiritual
+nuptials, which relate to the marriage of good and truth, that are there
+understood. These (viz. spiritual nuptials) take place on earth, but not
+after departure thence, thus not in the heavens; as it is said of the
+live foolish virgins, who were also invited to the nuptials, that they
+could not enter, because they were not in the marriage of good and
+truth; for they had no oil, but only lamps. Oil signifies good, and
+lamps truth; and to be given in marriage denotes to enter heaven, where
+the marriage of good and truth takes place." The three novitiates were
+made glad by this intelligence; and being filled with a desire of
+heaven, and with the hope of heavenly nuptials, they said, "We will
+apply ourselves with all diligence to the practice of morality and a
+becoming conduct of life, that we may enjoy our wishes."
+
+       *       *       *       *       *
+
+ON THE STATE OF MARRIED PARTNERS AFTER DEATH.
+
+45. That there are marriages in the heavens, has been shewn just above;
+it remains now to be considered, whether the marriage-covenant ratified
+in the world will remain and be in force after death, or not. As this is
+a question not of judgement but of experience, and as experience herein
+has been granted me by consociation with angels and spirits, I will here
+adduce it; but yet so that reason may assent thereto. To have this
+question determined, is also an object of the wishes and desires of all
+married persons; for husbands who have loved their wives, in case they
+die, are desirous to know whether it be well with them, and whether they
+shall ever meet again; and the same is true of wives in regard to their
+husbands. Many married pairs also wish to know beforehand whether they
+are to be separated after death, or to live together: those who have
+disagreed in their tempers, wish to know whether they are to be
+separated; and those who have agreed, whether they are to live together.
+Information on this subject then being much wished for, we will now
+proceed to give it in the following order: I. _The love of the sex
+remains with every man (homo) after death, according to its interior
+quality; that is, such as it had been in his interior will and thought
+in the world._ II. _The same is true of conjugial love._ III. _Married
+partners most commonly meet after death, know each other, again
+associate and for a time live together: this is the case in the first
+state, thus while they are in externals as in the world._ IV. _But
+successively, as they put off their externals, and enter into their
+internals, they perceive what had been the quality of their love and
+inclination for each other, and consequently whether they can live
+together or not._ V. _If they can live together, they remain married
+partners; but if they cannot they separate; sometimes the husband from
+the wife, sometimes the wife from the husband, and sometimes each from
+the other._ VI. _In this case there is given to the man a suitable wife,
+and to the woman a suitable husband._ VII. _Married partners enjoy
+similar communications with each other as in the world, but more
+delightful and blessed, yet without prolification; in the place of which
+they experience spiritual prolification, which is that of love and
+wisdom._ VIII. _This is the case with those who go to heaven; but it is
+otherwise with those who go to hell._ We now proceed to an explanation
+of these propositions, by which they may be illustrated and confirmed.
+
+46. I. THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, ACCORDING
+TO ITS INTERIOR QUALITY; THAT IS, SUCH AS IT HAD BEEN IN HIS INTERIOR
+WILL AND THEREBY IN THE WOMAN. Every love follows a man after death,
+because it is the _esse_ of his life; and the ruling love, which is the
+head of the rest, remains with him to eternity, and together with it the
+subordinate loves. The reason why they remain, is, because love properly
+appertains to the spirit of man, and to the body by derivation from the
+spirit; and a man after death becomes a spirit and thereby carries his
+love along with him; as love is the _esse_ of a man's life, it is
+evident, that such as a man's life has been in the world, such is his
+lot after death. The love of the sex is the most universal of all loves,
+being implanted from creation in the very soul of man, from which the
+essence of the whole man is derived, and this for the sake of the
+propagation of the human race. The reason why this love chiefly remains
+is, because after death a male is a male, and a female a female, and
+because there is nothing in the soul, the mind, and the body, which is
+not male (or masculine) in the male, and female (or feminine) in the
+female; and these two (the male and female) are so created, that they
+have a continual tendency to conjunction, yea, to such a conjunction as
+to become a one. This tendency is the love of the sex, which precedes
+conjugial love. Now, since a conjunctive inclination is inscribed on
+every part and principle of the male and of the female, it follows, that
+this inclination cannot be destroyed and die with the body.
+
+47. The reason why the love of the sex remains such as it was interiorly
+in the world, is, because every man has an internal and an external,
+which are also called the internal and external man; and hence there is
+an internal and an external will and thought. A man when he dies, quits
+his external, and retains his internal; for externals properly belong to
+his body, and internals to his spirit. Now since every man is his own
+love, and love resides in the spirit, it follows, that the love of the
+sex remains with him after death, such as it was interiorly with him; as
+for example, if the love interiorly had been conjugial and chaste, it
+remains such after death; but if it had been interiorly adulterous
+(anti-conjugial), it remains such also after death. It is however to be
+observed that the love of the sex is not the same with one person as
+with another; its differences are infinite: nevertheless, such as it is
+in any one's spirit, such it remains.
+
+48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT HAD BEEN
+INTERIORLY; THAT IS, SUCH AS IT HAD BEEN IN THE MAN'S INTERIOR WILL AND
+THOUGHT IN THE WORLD. As the love of the sex is one thing, and conjugial
+love another, therefore mention is made of each; and it is said, that
+the latter also remains after death such as it has been internally with
+a man, during his abode in the world: but as few know the distinction
+between the love of the sex and conjugial love, therefore, before we
+proceed further in the subject of this treatise, it may be expedient
+briefly to point it out. The love of the sex is directed to several, and
+contracted with several of the sex; but conjugial love is directed to
+only one, and contracted with one of the sex; moreover, love directed to
+and contracted with several is a natural love; for it is common to man
+with beasts and birds, which are natural: but conjugial love is a
+spiritual love, and peculiar and proper to men; because men were
+created, and are therefore born to become spiritual; therefore, so far
+as a man becomes spiritual, so far he puts off the love of the sex, and
+puts on conjugial love. In the beginning of marriage the love of the sex
+appears as if conjoined with conjugial love; but in the progress of
+marriage they are separated; and in this case, with such as are
+spiritual, the love of the sex is removed, and conjugial love is
+imparted; but with such as are natural, the contrary happens. From these
+observations it is evident, that the love of the sex, being directed to
+and contracted with several and being in itself natural, yea, animal, is
+impure and unchaste, and being vague and indeterminate in its object, is
+adulterous; but the case is altogether different with conjugial love.
+That conjugial love is spiritual, and truly human, will manifestly
+appear from what follows.
+
+[Transcriber's Note: The out-of-order section numbers which follow are
+in the original text, as are the asterisks which do not seem to indicate
+footnotes. There are several cases of this in the text, apparently
+indicating insertions by the author.]
+
+47.* III. MARRIED PARTNERS MOST COMMONLY MEET AFTER DEATH, KNOW EACH
+OTHER, AGAIN ASSOCIATE, AND FOR A TIME LIVE TOGETHER: THIS IS THE CASE
+IN THE FIRST STATE, THUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLD.
+There are two states in which a man (_homo_) enters after death, an
+external and an internal state. He comes first into his external state,
+and afterwards into his internal; and during the external state, married
+partners meet each other, (supposing they are both deceased,) know each
+other, and if they have lived together in the world, associate again,
+and for some time live together; and while they are in this state they
+do not know the inclination of each to the other, this being concealed
+in the internals of each; but afterwards, when they come into their
+internal state, the inclination manifests itself; and if it be in mutual
+agreement and sympathy, they continue to live together a conjugial life;
+but if it be in disagreement and antipathy, their marriage is dissolved.
+In case a man had had several wives, he successively joins himself with
+them, while he is in his external state; but when he enters into his
+internal state, in which lie perceives the inclinations of his love, and
+of what quality they are, he then either adopts one or leaves them all;
+for in the spiritual world, as well as in the natural, it is not
+allowable for any Christian to have more than one wife, as it infests
+and profanes religion. The case is the same with a woman that had had
+several husbands: nevertheless the women in this case do not join
+themselves to their husbands; they only present themselves, and the
+husbands join them to themselves. It is to be observed that husbands
+rarely know their wives, but that wives well know their husbands, women
+having an interior perception of love, and men only an exterior.
+
+48.* IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND ENTER
+INTO THEIR INTERNALS, THEY PERCEIVE WHAT HAD BEEN THE QUALITY OF THEIR
+LOVE AND INCLINATION FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN
+LIVE TOGETHER OR NOT. There is no occasion to explain this further, as
+it follows from what is shewn in the previous section; suffice it here
+to shew how a man (_homo_) after death puts off his externals and puts
+on his internals. Every one after death is first introduced into the
+world which is called the world of spirits, and which is intermediate
+between heaven and hell; and in that world he is prepared, for heaven if
+he is good, and for hell if he is evil. The end or design of this
+preparation is, that the internal and external may agree together and
+make a one, and not disagree and make two: in the natural world they
+frequently make two, and only make a one with those who are sincere in
+heart. That they make two is evident from the deceitful and the cunning;
+especially from hypocrites, flatterers, dissemblers, and liars: but in
+the spiritual world it is not allowable thus to have a divided mind; for
+whoever has been internally wicked must also be externally wicked; in
+like manner, whoever has been good, must be good in each principle: for
+every man after death becomes of such a quality as he had been
+interiorly, and not such as he had been exteriorly. For this end, after
+his decease, he is let alternately into his external and his internal;
+and every one, while he is in his external, is wise, that is, he wishes
+to appear wise, even though he be wicked; but a wicked person internally
+is insane. By those changes he is enabled to see his follies, and to
+repent of them: but if he had not repented in the world, he cannot
+afterwards; for he loves his follies, and wishes to remain in them:
+therefore he forces his external also to be equally insane: thus his
+internal and his external become a one; and when this is effected, he is
+prepared for hell. But it is otherwise with a good spirit: such a one,
+as in the world he had looked unto God and had repented, was more wise
+in his internal than in his external: in his external also, through the
+allurements and vanities of the world, he was sometimes led astray;
+therefore his external is likewise reduced to agreement with his
+internal, which, as was said, is wise; and when this is effected he is
+prepared for heaven. From these considerations it may plainly appear,
+how the case is in regard to putting off the external and putting on the
+internal after death.
+
+49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MARRIED PARTNERS; BUT IF
+THEY CANNOT, THEY SEPARATE; SOMETIMES THE HUSBAND FROM THE WIFE,
+SOMETIMES THE WIFE FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER.
+The reason why separations take place after death is, because the
+conjunctions which are made on earth are seldom made from any internal
+perception of love, but from an external perception, which hides the
+internal. The external perception of love originates in such things as
+regard the love of the world and of the body. Wealth and large
+possessions are peculiarly the objects of worldly love, while dignities
+and honors are those of the love of the body: besides these objects,
+there are also various enticing allurements, such as beauty and an
+external polish of manners, and sometimes even an unchasteness of
+character. Moreover, matrimonial engagements are frequently contracted
+within the particular district, city, or village, in which the parties
+were born, and where they live; in which case the choice is confined and
+limited to families that are known, and to such as are in similar
+circumstances in life: hence matrimonial connections made in the world
+are for the most part external, and not at the same time internal; when
+yet it is the internal conjunction, or the conjunction of souls, which
+constitutes a real marriage; and this conjunction is not perceivable
+until the man puts off the external and puts on the internal; as is the
+case after death. This then is the reason why separations take place,
+and afterwards new conjunctions are formed with such as are of a similar
+nature and disposition; unless these conjunctions have been provided on
+earth, as happens with those who from an early age have loved, have
+desired, and have asked of the Lord an honorable and lovely connection
+with one of the sex, shunning and abominating the impulses of a loose
+and wandering lust.
+
+50. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLE WIFE, AND TO
+THE WOMAN A SUITABLE HUSBAND. The reason of this is, because no married
+partners can be received into heaven, so as to remain there, but such as
+have been interiorly united, or as are capable of being so united; for
+in heaven two married partners are not called two, but one angel; this
+is understood by the Lord's words "_They are no longer two, but one
+flesh_." The reason why no other married partners are there received is,
+because in heaven no others can live together in one house, and in one
+chamber and bed; for all in the heavens are associated according to the
+affinities and relationships of love, and have their habitations
+accordingly. In the spiritual world there are not spaces, but the
+appearance of spaces; and these appearances are according to the states
+of life of the inhabitants, which are according to their states of love;
+therefore in that world no one can dwell but in his own house, which is
+provided for him and assigned to him according to the quality of his
+love: if he dwells in any other, he is straitened and pained in his
+breast and breathing; and it is impossible for two to dwell together in
+the same house unless they are likenesses; neither can married partners
+so dwell together, unless they are mutual inclinations; if they are
+external inclinations, and not at the same time internal, the very house
+or place itself separates, and rejects and expels them. This is the
+reason why for those who after preparation are introduced into heaven,
+there is provided a marriage with a consort whose soul inclines to
+mutual union with the soul of another, so that they no longer wish to be
+two lives, but one. This is the reason why after separation there is
+given to the man a suitable wife and to the woman in like manner a
+suitable husband.
+
+51. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS WITH EACH OTHER AS
+IN THE WORLD, BUT MORE DELIGHTFUL AND BLESSED, YET WITHOUT
+PROLIFICATION; IN THE PLACE OF WHICH THEY EXPERIENCE SPIRITUAL
+PROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. The reason why married
+pairs enjoy similar communications as in the world, is, because after
+death a male is a male, and a female a female, and there is implanted in
+each at creation an inclination to conjunction; and this inclination
+with man is the inclination of his spirit and thence of his body;
+therefore after death, when a man becomes a spirit, the same mutual
+inclination remains, and this cannot exist without similar
+communications; for after death a man is a man as before; neither is
+there any thing wanting either in the male or in the female: as to form
+they are like themselves, and also as to affections and thoughts; and
+what must be the necessary consequence, but that they must enjoy like
+communications? And as conjugial love is chaste, pure, and holy,
+therefore their communications are ample and complete; but on this
+subject see what was said in the MEMORABLE RELATION, n. 44. The reason
+why such communications are more delightful and blessed than in the
+world, is, because conjugial love, as it is the love of the spirit,
+becomes interior and purer, and thereby more perceivable; and every
+delight increases according to perception, and to such a degree that its
+blessedness is discernible in its delight.
+
+52. The reason why marriages in the heavens are without prolification,
+and that in place thereof there is experienced spiritual prolification,
+which is that of love and wisdom, is, because with the inhabitants of
+the spiritual world, the third principle--the natural, is wanting; and
+it is this which contains the spiritual principles; and these without
+that which contains them have no consistence, like the productions of
+the natural world: moreover spiritual principles, considered in
+themselves, have relation to love and wisdom; therefore love and wisdom
+are the births produced from marriages in the heavens. These are called
+births, because conjugial love perfects an angel, uniting him with his
+consort, in consequence whereof he becomes more and more a man (_homo_)
+for, as was said above, two married partners in heaven are not two but
+one angel; wherefore by conjugial unition they fill themselves with the
+human principle, which consists in desiring to grow wise, and in loving
+whatever relates to wisdom.
+
+53. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVEN; BUT IT IS
+OTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife is
+given to a husband, and a suitable husband to a wife, and that they
+enjoy delightful and blessed communications, but without prolification,
+except of a spiritual kind, is to be understood of those who are
+received into heaven and become angels; because such are spiritual, and
+marriages in themselves are spiritual and thence holy: but with respect
+to those who go to hell, they are all natural; and marriages merely
+natural are not marriages, but conjunctions which originate in unchaste
+lust. The nature and quality of such conjunctions will be shewn in the
+following pages, when we come to treat of the chaste and the unchaste
+principles, and further when we come to treat of adulterous love.
+
+54. To what has been above related concerning the state of married
+partners after death, it may be expedient to add the following
+circumstances. I. That all those married partners who are merely
+natural, are separated after death; because with them the love of
+marriage grows cold, and the love of adultery grows warm: nevertheless
+after separation, they sometimes associate as married partners with
+others; but after a short time they withdraw from each other: and this
+in many cases is done repeatedly; till at length the man is made over to
+some harlot, and the woman to some adulterer; which is effected in an
+infernal prison: concerning which prison, see the APOCALYPSE REVEALED,
+n. 153, § x., where promiscuous whoredom is forbidden each party under
+certain pains and penalties. II. Married partners, of whom one is
+spiritual and the other natural, are also separated after death; and to
+the spiritual is given a suitable married partner: whereas the natural
+one is sent to the resorts of the lascivious among his like. III. But
+those, who in the world have lived a single life, and have altogether
+alienated their minds from marriage, in case they be spiritual, remain
+single; but if natural, they become whoremongers. It is otherwise with
+those, who in their single state have desired marriage, and especially
+if they have solicited it without success; for such, if they are
+spiritual, blessed marriages are provided, but not until they come into
+heaven. IV. Those who in the world have been shut up in monasteries,
+both men and women, at the conclusion of the monastic life, which
+continues some time after death, are let loose and discharged, and enjoy
+the free indulgence of their desires, whether they are disposed to live
+in a married state or not: if they are disposed to live in a married
+state, this is granted them; but if otherwise, they are conveyed to
+those who live in celibacy on the side of heaven; such, however, as have
+indulged the fires of prohibited lust, are cast down. V. The reason why
+those who live in celibacy are on the side of heaven, is, because the
+sphere of perpetual celibacy infests the sphere of conjugial love, which
+is the very essential sphere of heaven; and the reason why the sphere of
+conjugial love is the very essential sphere of heaven, is, because it
+descends from the heavenly marriage of the Lord and the church.
+
+       *        *        *        *        *
+
+55. To the above, I shall add two MEMORABLE RELATIONS: the FIRST is
+this. On a certain time I heard from heaven the sweetest melody, arising
+from a song that was sung by wives and virgins in heaven. The sweetness
+of their singing was like the affection of some kind of love flowing
+forth harmoniously. Heavenly songs are in reality sonorous affections,
+or affections expressed and modified by sounds; for as the thoughts are
+expressed by speech, so the affections are expressed by songs; and from
+the measure and flow of the modulation, the angels perceive the object
+of the affection. On this occasion there were many spirits about me; and
+some of them informed me that they heard this delightful melody, and
+that it was the melody of some lovely affection, the object of which
+they did not know: they therefore made various conjectures about it, but
+in vain. Some conjectured that the singing expressed the affection of a
+bridegroom and bride when they sign the marriage-articles; some that it
+expressed the affection of a bridegroom and a bride at the solemnizing
+of the nuptials; and some that it expressed the primitive love of a
+husband and a wife. But at that instant there appeared in the midst of
+them an angel from heaven, who said, that they were singing the chaste
+love of the sex. Hereupon some of the bystanders asked, "What is the
+chaste love of the sex?" And the angel answered, "It is the love which a
+man bears towards a beautiful and elegant virgin or wife, free from
+every lascivious idea, and the same love experienced by a virgin or a
+wife towards a man." As he said this, he disappeared. The singing
+continued; and as the bystanders then knew the subject of the affection
+which it expressed, they heard it very variously, every one according to
+the state of his love. Those who looked upon women chastely, heard it as
+a song of symphony and sweetness; those who looked upon them unchastely,
+heard it as a discordant and mournful song; and those who looked upon
+them disdainfully, heard it as a song that was harsh and grating. At
+that instant the place on which they stood was suddenly changed into a
+theatre, and a voice was heard, saying, "INVESTIGATE THIS LOVE:" and
+immediately spirits from various societies presented themselves, and in
+the midst of them some angels in white. The latter then said, "We in
+this spiritual world have inquired into every species of love, not only
+into the love which a man has for a man, and a woman for a woman; and
+into the reciprocal love of a husband and a wife; but also into the love
+which a man has for woman, and which a woman has for men; and we have
+been permitted to pass through societies and examine them, and we have
+never yet found the common love of the sex chaste, except with those who
+from true conjugial love are in continual potency, and these are in the
+highest heavens. We have also been permitted to perceive the influx of
+this love into the affections of our hearts, and have been made sensible
+that it surpasses in sweetness every other love, except the love of two
+conjugial partners whose hearts are as one: but we have besought you to
+investigate this love, because it is new and unknown to you; and since
+it is essential pleasantness, we in heaven call it heavenly sweetness."
+They then began the investigation; and those spoke first who were unable
+to think chastely of marriages. They said, "What man when he beholds a
+beautiful and lovely virgin or wife, can so correct or purify the ideas
+of his thought from concupiscence, as to love the beauty and yet have no
+inclination to taste it, if it be allowable? Who can convert
+concupiscence, which is innate in every man, into such chastity, thus
+into somewhat not itself, and yet love? Can the love of the sex, when it
+enters by the eyes into the thoughts, stop at the face of a woman? Does
+it not descend instantly into the breast, and beyond it? The angels talk
+idly in saying that this love is chaste, and yet is the sweetest of all
+loves, and that it can only exist with husbands who are in true
+conjugial love, and thence in an extreme degree of potency with their
+wives. Do such husbands possess any peculiar power more than other men,
+when they see a beautiful woman, of keeping the ideas of their thought
+in a state of elevation, and as it were of suspending them, so that they
+cannot descend and proceed to what constitutes that love?" The argument
+was next taken up by those who were in cold and in heat; in cold towards
+their wives, and in heat towards the sex; and they said, "What is the
+chaste love of the sex? Is it not a contradiction in terms to talk of
+such a love? If chastity be predicated of the love of the sex, is not
+this destroying the very thing of which it is predicated? How can the
+chaste love of the sex be the sweetest of all loves, when chastity
+deprives it of its sweetness? You all know where the sweetness of that
+love resides; when therefore the idea connected therewith is banished
+from the mind, where and whence is the sweetness?" At that instant
+certain spirits interrupted them, and said, "We have been in company
+with the most beautiful females and have had no lust; therefore we know
+what the chaste love of the sex is." But their companions, who were
+acquainted with their lasciviousness, replied, "You were at those times
+in a state of loathing towards the sex, arising from impotence; and this
+is not the chaste love of the sex, but the ultimate of unchaste love."
+On hearing what had been said, the angels were indignant and requested
+those who stood on the right, or to the south, to deliver their
+sentiments. They said, "There is a love of one man to another, and also
+of one woman to another; and there is a love of a man to a woman, and of
+a woman to a man; and these three pairs of loves totally differ from
+each other. The love of one man to another is as the love of
+understanding and understanding; for the man was created and
+consequently born to become understanding; the love of one woman to
+another is as the love of affection and affection of the understanding
+of men; for the woman was created and born to become a love of the
+understanding of a man. These loves, viz., of one man to another, and of
+one woman to another, do not enter deeply into the bosom, but remain
+without, and only touch each other; thus they do not interiorly conjoin
+the two parties: wherefore also two men, by their mutual reasonings,
+sometimes engage in combat together like two wrestlers; and two women,
+by their mutual concupiscences, are at war with each other like two
+prize-fighters. But the love of a man and a woman is the love of the
+understanding and of its affection; and this love enters deeply and
+effects conjunction, which is that love; but the conjunction of minds,
+and not at the same time of bodies, or the endeavour towards that
+conjunction alone, is spiritual love, and consequently chaste love; and
+this love exists only with those who are in true conjugial love, and
+thence in an eminent degree of potency; because such, from their
+chastity, do not admit an influx of love from the body of any other
+woman than of their own wives; and as they are in an extreme degree of
+potency, they cannot do otherwise than love the sex, and at the same
+time hold in aversion whatever is unchaste. Hence they are principled in
+a chaste love of the sex, which, considered in itself, is interior
+spiritual friendship, deriving its sweetness from an eminent degree of
+potency, but still being chaste. This eminent degree of potency they
+possess in consequence of a total renunciation of whoredom; and as each
+loves his own wife alone, the potency is chaste. Now, since this love
+with such partakes not of the flesh, but only of the spirit, therefore
+it is chaste; and as the beauty of the woman, from innate inclination,
+enters at the same time into the mind, therefore the love is sweet." On
+hearing this, many of the bystanders put their hands to their ears,
+saying, "What has been said offends our ears; and what you have spoken
+is of no account with us." These spirits were unchaste. Then again was
+heard the singing from heaven, and sweeter now than before; but to the
+unchaste it was so grating and discordant that they hurried out of the
+theatre and fled, leaving behind them only the few who from wisdom loved
+conjugial chastity.
+
+56. THE SECOND MEMORABLE RELATION. As I was conversing with angels some
+time ago in the spiritual world, I was inspired with a desire, attended
+with a pleasing satisfaction, to see the TEMPLE OF WISDOM, which I had
+seen once before; and accordingly I asked them the way to it. They said,
+"Follow the light and you will find it." I said, "What do you mean by
+following the light?" They replied, "Our light grows brighter and
+brighter as we approach that temple; wherefore, follow the light
+according to the increase of its brightness; for our light proceeds from
+the Lord as a sun, and thence considered in itself is wisdom." I
+immediately directed my course, in company with two angels, according to
+the increase of the brightness of the light, and ascending by a steep
+path to the summit of a hill in the southern quarter. There we found a
+magnificent gate, which the keeper, on seeing the angels with me,
+opened; and lo! we saw an avenue of palm-trees and laurels, according to
+which we directed our course. It was a winding avenue, and terminated in
+a garden, in the middle of which was the TEMPLE OF WISDOM. On arriving
+there, and looking about me, I saw several small sacred buildings,
+resembling the temple, inhabited by the WISE. We went towards one of
+them, and coming to the door accosted the person who dwelt there, and
+told him the occasion and manner of our coming. He said, "You are
+welcome; enter and be seated, and we will improve our acquaintance by
+discourses respecting wisdom." I viewed the building within, and
+observed that it was divided into two, and still was but one; it was
+divided into two by a transparent wall; but it appeared as one from its
+translucence, which was like that of the purest crystal. I inquired the
+reason of this? He said, "I am not alone; my wife is with me, and we are
+two; yet still we are not two, but one flesh." But I replied, "I know
+that you are a wise one; and what has a wise one or a wisdom to do with
+a woman?" Hereupon our host, becoming somewhat indignant, changed
+countenance, and beckoned his hand, and lo! instantly other wise ones
+presented themselves from the neighboring buildings, to whom he said
+humorously, "Our stranger here asks, 'What has a wise one or a wisdom to
+do with a woman?'" At this they smiled and said, "What is a wise one or
+a wisdom without a woman, or without love, a wife being the love of a
+wise man's wisdom?" Our host then said, "Let us now endeavor to improve
+our acquaintance by some discourse respecting wisdom; and let it be
+concerning causes, and at present concerning the cause of beauty in the
+female sex." Then they spoke in order; and the first assigned as a
+cause, that women were created by the Lord's affections of the wisdom of
+men, and the affection of wisdom is essential beauty. A second said,
+that the woman was created by the Lord through the wisdom of the man,
+because from the man; and that hence she is a form of wisdom inspired
+with love-affection; and since love-affection is essential life, a
+female is the life of wisdom, whereas a male is wisdom; and the life of
+wisdom is essential beauty. A third said, that women have a perception
+of the delights of conjugial love; and as their whole body is an organ
+of that perception, it must needs be that the habitation of the delights
+of conjugial love, with its perception, be beauty. A fourth assigned
+this cause; that the Lord took away from the man beauty and elegance of
+life, and transferred it to the woman; and that hence the man, unless he
+be re-united with his beauty and elegance in the woman, is stern,
+austere, joyless, and unlovely; so one man is wise only for himself, and
+another is foolish; whereas, when a man is united with his beauty and
+elegance of life in a wife, he becomes engaging, pleasant, active, and
+lovely, and thereby wise. A fifth said, that women were created
+beauties, not for the sake of themselves, but for the sake of the men;
+that men, who of themselves are hard, might be made soft; that their
+minds, of themselves grave and severe, might become gentle and cheerful;
+and that their hearts, of themselves cold, might be made warm; which
+effects take place when they become one flesh with their wives. A sixth
+assigned as a cause, that the universe was created by the Lord a most
+perfect work; but that nothing was created in it more perfect than a
+beautiful and elegant woman, in order that man may give thanks to the
+Lord for his bounty herein, and may repay it by the reception of wisdom
+from him. These and many other similar observations having been made,
+the wife of our host appeared beyond the crystal wall, and said to her
+husband, "Speak if you please;" and then when he spoke, the life of
+wisdom from the wife was perceived in his discourse; for in the tone of
+his speech was her love: thus experience testified to the truth. After
+this we took a view of the temple of wisdom, and also of the
+paradisiacal scenes which encompassed it, and being thereby filled with
+joy, we departed, and passed through the avenue to the gate, and
+descended by the way we had ascended.
+
+       *       *       *       *       *
+
+ON LOVE TRULY CONJUGIAL.
+
+57. There are infinite varieties of conjugial love, it being in no two
+persons exactly similar. It appears indeed as if it were similar with
+many; but this appearance arises from corporeal judgement, which, being
+gross and dull, is little qualified to discern aright respecting it. By
+corporeal judgement we mean the judgement of the mind from the evidence
+of the external senses; but to those whose eyes are opened to see from
+the judgment of the spirit, the differences are manifest; and more
+distinctly to those who are enabled to elevate the sight arising from
+such judgement to a higher degree, which is effected by withdrawing it
+from the senses, and exalting it into a superior light; these can at
+length confirm themselves in their understanding, and thereby see that
+conjugial love is never exactly similar in any two persons. Nevertheless
+no one can see the infinite varieties of this love in any light of the
+understanding however elevated, unless he first know what is the nature
+and quality of that love in its very essence and integrity, thus what
+was its nature and quality when, together with life, it was implanted in
+man from God. Unless this its state, which was most perfect, be known,
+it is in vain to attempt the discovery of its differences by any
+investigation; for there is no other fixed point, from which as a first
+principle those differences may be deduced, and to which as the focus of
+their direction they may be referred, and thus may appear truly and
+without fallacy. This is the reason why we here undertake to describe
+that love in its essence; and as it was in this essence when, together
+with life from God, it was infused into man, we undertake to describe it
+such as it was in its primeval state; and as in this state it was truly
+conjugial, therefore we have entitled this section, ON LOVE TRULY
+CONJUGIAL. The description of it shall be given in the following order:
+I. _There exists a love truly conjugial, which at this day is so rare
+that it is not known what is its quality, and scarcely that it exists._
+II. _This love originates in the marriage of good and truth._ III.
+_There is a correspondence of this love with the marriage of the Lord
+and the church._ IV. _This love from its origin and correspondence, is
+celestial, spiritual, holy, pure, and clean, above every other love
+imparted by the Lord to the angels of heaven and the men of the church._
+V. _It is also the foundation love of all celestial and spiritual loves,
+and thence of all natural loves._ VI. _Into this love are collected all
+joys and delights from first to last._ VII. _None however come into this
+love, and can be in it, but those who approach the Lord, and love the
+truths of the church and practise its goods._ VIII. _This love was the
+love of loves with the ancients, who lived in the golden, silver, and
+copper ages; but afterwards it successively departed._ We now proceed to
+the explanation of each article.
+
+58. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH AT THIS DAY IS SO RARE
+THAT IS NOT KNOWN WHAT IS ITS QUALITY, AND SCARCELY THAT IT EXISTS. That
+there exists such conjugial love as is described in the following pages,
+may indeed be acknowledged from the first state of that love, when it
+insinuates itself, and enters into the hearts of a youth and a virgin;
+thus from its influence on those who begin to love one alone of the sex,
+and to desire to be joined therewith in marriage; and still more at the
+time of courtship and the interval which precedes the marriage-ceremony;
+and lastly during the marriage-ceremony and some days after it. At such
+times who does not acknowledge and consent to the following positions;
+that this love is the foundation of all loves, and also that into it are
+collected all joys and delights from first to last? And who does not
+know that, after this season of pleasure, the satisfactions thereof
+successively pass away and depart, till at length they are scarcely
+sensible? In the latter case, if it be said as before, that this love is
+the foundation of all loves, and that into it are collected all joys and
+delights, the positions are neither agreed to nor acknowledged, and
+possibly it is asserted that they are nonsense or incomprehensible
+mysteries. From these considerations it is evident, that primitive
+marriage love bears a resemblance to love truly conjugial, and presents
+it to view in a certain image. The reason of which is, because then the
+love of the sex, which is unchaste, is put away, and in its place the
+love of one of the sex, which is truly conjugial and chaste, remains
+implanted: in this case, who does not regard other women with
+indifference, and the one to whom he is united with love and affection?
+
+59. The reason why love truly conjugial is notwithstanding so rare, that
+its quality is not known, and scarcely its existence, is, because the
+state of pleasurable gratifications before and at the time of marriage,
+is afterwards changed into a state of indifference arising from an
+insensibility to such gratifications. The causes of this change of state
+are too numerous to be here adduced; but they shall be adduced in a
+future part of this work, when we come to explain in their order the
+causes of coldnesses, separations, and divorces; from which it will be
+seen, that with the generality at this day this image of conjugial love
+is so far abolished, and with the image the knowledge thereof, that its
+quality and even its existence are scarcely known. It is well known,
+that every man by birth is merely corporeal, and that from corporeal he
+becomes natural more and more interiorly, and thus rational, and at
+length spiritual. The reason why this is effected progressively is,
+because the corporeal principle is like ground, wherein things natural,
+rational, and spiritual are implanted in their order; thus a man becomes
+more and more a man. The case is nearly similar when he enters into
+marriage; on this occasion a man becomes a more complete man, because he
+is joined with a consort, with whom he acts as one man: but this, in the
+first state spoken of above, is effected only in a sort of image: in
+like manner he then commences from what is corporeal, and proceeds to
+what is natural as to conjugial life, and thereby to a conjunction into
+a one. Those who, in this case, love corporeal natural things, and
+rational things only as grounded therein, cannot be conjoined to a
+consort as into a one, except as to those externals: and when those
+externals fail, cold takes possession of the internals; in consequence
+whereof the delights of that love are dispersed and driven away, as from
+the mind so from the body, and afterwards as from the body so from the
+mind; and this until there is nothing left of the remembrance of the
+primeval state of their marriage, consequently no knowledge respecting
+it. Now since this is the case with the generality of persons at this
+day, it is evident that love truly conjugial is not known as to its
+quality, and scarcely as to its existence. It is otherwise with those
+who are spiritual. With them the first state is an initiation into
+lasting satisfactions, which advance in degree, in proportion as the
+spiritual rational principle of the mind, and thence the natural sensual
+principle of the body, in each party, conjoin and unite themselves with
+the same principles in the other party; but such instances are rare.
+
+60. II. THIS LOVE ORIGINATES IN THE MARRIAGE OF GOOD AND TRUTH. That all
+things in the universe have relation to good and truth, is acknowledged
+by every intelligent man, because it is a universal truth; that likewise
+in every thing in the universe good is conjoined with truth, and truth
+with good, cannot but be acknowledged, because this also is a universal
+truth, which agrees with the former. The reason why all things in the
+universe have relation to good and truth, and why good is conjoined with
+truth, and truth with good, is, because each proceeds from the Lord, and
+they proceed from him as a one. The two things which proceed from the
+Lord, are love and wisdom, because these are himself, thus from himself;
+and all things relating to love are called good, or goods, and all
+things relating to wisdom are called true, or truths; and as these two
+proceed from him as the creator, it follows that they are in the things
+created. This may be illustrated by heat and light which proceed from
+the sun: from them all things appertaining to the earth are derived,
+which germinate according to their presence and conjunction; and natural
+heat corresponds to spiritual heat, which is love, as natural light
+corresponds to spiritual light, which is wisdom.
+
+61. That conjugial love proceeds from the marriage of good and truth,
+will be shewn in the following section or paragraph: It is mentioned
+here only with a view of shewing that this love is celestial, spiritual,
+and holy, because it is from a celestial, spiritual, and holy origin. In
+order to see that the origin of conjugial love is from the marriage of
+good and truth, it may be expedient in this place briefly to premise
+somewhat on the subject. It was said just above, that in every created
+thing there exists a conjunction of good and truth; and there is no
+conjunction unless it be reciprocal; for conjunction on one part, and
+not on the other in its turn, is dissolved of itself. Now as there is a
+conjunction of good and truth, and this is reciprocal, it follows that
+there is a truth of good, or truth grounded in good, and that there is a
+good of truth, or good grounded in truth; that the truth of good, or
+truth grounded in good, is in the male, and that it is the very
+essential male (or masculine) principle, and that the good of truth, or
+good grounded in truth, is in the female, and that it is the very
+essential female (or feminine) principle; also that there is a conjugial
+union between those two, will be seen in the following section: it is
+here only mentioned in order to give some preliminary idea on the
+subject.
+
+62. III. THERE IS A CORRESPONDENCE OF THIS LOVE WITH THE MARRIAGE OF THE
+LORD AND THE CHURCH; that is, that as the Lord loves the church, and is
+desirous that the church should love him, so a husband and a wife
+mutually love each other. That there is a correspondence herein, is well
+known in the Christian world: but the nature of that correspondence as
+yet is not known; therefore we will explain it presently in a particular
+paragraph. It is here mentioned in order to shew that conjugial love is
+celestial, spiritual, and holy, because it corresponds to the celestial,
+spiritual, and holy marriage of the Lord and the church. This
+correspondence also follows as a consequence of conjugial love's
+originating in the marriage of good and truth, spoken of in the
+preceding article; because the marriage of good and truth constitutes
+the church with man: for the marriage of good and truth is the same as
+the marriage of charity and faith; since good relates to charity, and
+truth to faith. That this marriage constitutes the church must at once
+be acknowledged, because it is a universal truth; and every universal
+truth is acknowledged as soon as it is heard, in consequence of the
+Lord's influx and at the same time of the confirmation of heaven. Now
+since the church is the Lord's, because it is from him, and since
+conjugial love corresponds to the marriage of the Lord and the church,
+it follows that this love is from the Lord.
+
+63. But in what manner the church from the Lord is formed with two
+married partners, and how conjugial love is formed thereby, shall be
+illustrated in the paragraph spoken of above: we will at present only
+observe, that the church from the Lord is formed in the husband, and
+through the husband in the wife; and that when it is formed in each, it
+is a full church; for in this case is effected a full conjunction of
+good and truth; and the conjunction of good and truth constitutes the
+church. That the uniting inclination, which is conjugial love, is in a
+similar degree with the conjunction of good and truth, which is the
+church, will be proved by convincing arguments in what follows in the
+series.
+
+64. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCE, IS CELESTIAL,
+SPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE EVERY OTHER LOVE IMPARTED BY THE
+LORD TO THE ANGELS OF HEAVEN AND THE MEN OF THE CHURCH. That such is the
+nature and quality of conjugial love from its origin, which is the
+marriage of good and truth, was briefly shewn above; but the subject was
+then barely touched upon: in like manner that such is the nature and
+quality of that love, from its correspondence with the marriage of the
+Lord and the church. These two marriages, from which conjugial love, as
+a slip or shoot, descends, are essentially holy, therefore if it be
+received from its author, the Lord, holiness from him follows of
+consequence, which continually cleanses and purifies it: in this case,
+if there be in the man's will a desire and tendency to it, this love
+becomes daily and continually cleaner and purer. Conjugial love is
+called celestial and spiritual because it is with the angels of heaven;
+celestial, as with the angels of the highest heaven, these being called
+celestial angels; and spiritual, as with the angels beneath that heaven,
+these being called spiritual angels. Those angels are so called, because
+the celestial are loves, and thence wisdoms, and the spiritual are
+wisdoms and thence loves; similar thereto is their conjugial principle.
+Now as conjugial love is with the angels of both the superior and the
+inferior heavens, as was also shewn in the first paragraph concerning
+marriages in heaven, it is manifest that it is holy and pure. The reason
+why this love in its essence, considered in regard to its origin, is
+holy and pure above every other love with angels and men, is, because it
+is as it were the head of the other loves: concerning its excellence
+something shall be said in the following article.
+
+65. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIAL AND SPIRITUAL
+LOVES, AND THENCE OF ALL NATURAL LOVES. The reason why conjugial love
+considered in its essence is the foundation love of all the loves of
+heaven and the church, is, because it originates in the marriage of good
+and truth, and from this marriage proceed all the loves which constitute
+heaven and the church with man: the good of this marriage constitutes
+love, and its truth constitutes wisdom; and when love draws near to
+wisdom, or joins itself therewith, then love becomes love; and when
+wisdom in its turn draws near to love, and joins itself therewith, then
+wisdom becomes wisdom. Love truly conjugial is the conjunction of love
+and wisdom. Two married partners, between or in whom this love subsists,
+are an image and form of it: all likewise in the heavens, where faces
+are the genuine types of the affections of every one's love, are
+likenesses of it; for, as was shewn above, it pervades them in the whole
+and in every part. Now as two married partners are an image and form of
+this love, it follows that every love which proceeds from the form of
+essential love itself, is a resemblance thereof; therefore if conjugial
+love be celestial and spiritual, the loves proceeding from it are also
+celestial and spiritual. Conjugial love therefore is as a parent, and
+all other loves are as the offspring. Hence it is, that from the
+marriages of the angels in the heavens are produced spiritual offspring,
+which are those of love and wisdom, or of good and truth; concerning
+which production, see above, n. 51, 52.
+
+66. The same is evident from man's having been created for this love,
+and from his formation afterwards by means of it. The male was created
+to become wisdom grounded in the love of growing wise, and the female
+was created to become the love of the male grounded in his wisdom, and
+consequently was formed according thereto; from which consideration it
+is manifest, that two married partners are the very forms and images of
+the marriage of love and wisdom, or of good and truth. It is well to be
+observed, that there is not any good or truth which is not in a
+substance as in its subject: there are no abstract goods and truths;
+for, having no abode or habitation, they no where exist, neither can
+they appear as airy unfixed principles; therefore in such case they are
+mere entities, concerning which reason seems to itself to think
+abstractedly; but still it cannot conceive of them except as annexed to
+subjects: for every human idea, however elevated, is substantial, that
+is, affixed to substances. It is moreover to be observed, that there is
+no substance without a form; an unformed substance not being any thing,
+because nothing can be predicated of it; and a subject without
+predicates is also an entity which has no existence in reason. These
+philosophical considerations are adduced in order to shew still more
+clearly, that two married partners who are principled in love truly
+conjugial, are actually forms of the marriage of good and truth, or of
+love and wisdom.
+
+67. Since natural loves flow from spiritual, and spiritual from
+celestial, therefore it is said that conjugial love is the foundation
+love of all celestial and spiritual loves, and thence of all natural
+loves. Natural loves relate to the loves of self and of the world;
+spiritual loves to love towards the neighbour; and celestial loves to
+love to the Lord; and such as are the relations of the loves, it is
+evident in what order they follow and are present with man. When they
+are in this order, then the natural loves live from the spiritual, and
+the spiritual from the celestial, and all in this order from the Lord,
+in whom they originate.
+
+68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND DELIGHTS FROM FIRST TO
+LAST. All delights whatever, of which a man (_homo_) has any perception,
+are delights of his love; the love manifesting itself, yea, existing and
+living thereby. It is well known that the delights are exalted in
+proportion as the love is exalted, and also in proportion as the
+incident affections touch the ruling love more nearly. Now as conjugial
+love is the foundation love of all good loves, and as it is inscribed on
+all the parts and principles of man, even the most particular, as was
+shewn above, it follows that its delights exceed the delights of all
+other loves, and also that it gives delight to the other loves,
+according to its presence and conjunction with them; for it expands the
+inmost principles of the mind, and at the same time the inmost
+principles of the body, as the delicious current of its fountain flows
+through and opens them. The reason why all delights from first to last
+are collected into this love, is on account of the superior excellence
+of its use, which is the propagation of the human race, and thence of
+the angelic heaven; and as this use was the chief end of creation, it
+follows that all the beatitudes, satisfactions, delights,
+pleasantnesses, and pleasures, which the Lord the Creator could possibly
+confer upon man, are collected into this his love. That delights follow
+use, and are also communicated to man according to the love thereof, is
+manifest from the delights of the five senses, seeing, hearing,
+smelling, taste, and touch: each of these has its delights with
+variations according to the specific uses of each; what then must be the
+delight annexed to the sense of conjugial love, the use of which
+comprehends all other uses?
+
+69. I am aware that few will acknowledge that all joys and delights from
+first to last are collected into conjugial love; because love truly
+conjugial, into which they are collected, is at this day so rare that
+its quality is not known, and scarcely its existence, agreeably to what
+was explained and confirmed above, n. 58, 59; for such joys and delights
+exist only in genuine conjugial love; and as this is so rare on earth,
+it is impossible to describe its super-eminent felicities any otherwise
+than from the mouth of angels, because they are principled in it. They
+have declared, that the inmost delights of this love, which are delights
+of the soul, into which the conjugial principle of love and wisdom, or
+of good and truth from the Lord, first flows, are imperceptible and
+thence ineffable, because they are the delights of peace and innocence
+conjointly; but that in their descent they become more and more
+perceptible; in the superior principles of the mind as beatitudes, in
+the inferior as satisfactions, in the breast as delights thence derived;
+and that from the breast they diffuse themselves into every part of the
+body, and at length unite themselves in ultimates and become the delight
+of delights. Moreover the angels have related wonderful things
+respecting these delights; adding further, that their varieties in the
+souls of conjugial pairs, and from their souls in their minds, and from
+their minds in their breasts, are infinite and also eternal; that they
+are exalted according to the prevalence of wisdom with the husband; and
+this, because they live to eternity in the bloom of their age, and
+because they know no greater blessedness than to grow wiser and wiser.
+But a fuller account of these delights, as given by the angels, may be
+seen in the MEMORABLE RELATIONS, especially in those added to some of
+the following chapters.
+
+70. VII. NONE HOWEVER COME INTO THIS LOVE, AND CAN REMAIN IN IT, BUT
+THOSE WHO APPROACH THE LORD, AND LOVE THE TRUTHS OF THE CHURCH AND
+PRACTISE ITS GOODS. The reason why none come into that love but those
+who approach the Lord, is, because monogamical marriages, which are of
+one husband with one wife, correspond to the marriage of the Lord and
+the church, and because such marriages originate in the marriage of good
+and truth; on which subject, see above, n. 60 and 62. That from this
+origin and correspondence it follows, that love truly conjugial is from
+the Lord, and exists only with those who come directly to him, cannot be
+fully confirmed unless these two arcana be specifically treated of, as
+shall be done in the chapters which immediately follow; one of which
+will treat on the origin of conjugial love as derived from the marriage
+of good and truth, and the other on the marriage of the Lord and the
+church, and on its correspondence. That it hence follows, that,
+conjugial love with man (_homo_) is according to the state of the church
+with him, will also be seen in those chapters.
+
+71. The reason why none can be principled in love truly conjugial but
+those who receive it from the Lord, that is, who come directly to him,
+and by derivation from him live the life of the church, is, because this
+love, considered in its origin and correspondence, is celestial,
+spiritual, holy, pure, and clean, above every love implanted in the
+angels of heaven and the men of the church; as was shewn above, n. 64;
+and these its distinguishing characters and qualities cannot possibly
+exist, except with those who are conjoined to the Lord, and by him are
+consociated with the angels of heaven; for these shun extra-conjugial
+loves, which are conjunctions with others than their own conjugial
+partner, as they would shun the loss of the soul and the lakes of hell;
+and in proportion as married partners shun such conjunctions, even as to
+the libidinous desires of the will and the intentions thence derived, so
+far love truly conjugial is purified with them, and becomes successively
+spiritual, first during their abode on earth, and afterwards in heaven.
+It is not however possible that any love should become perfectly pure
+either with men or with angels; consequently neither can this love:
+nevertheless, since the intention of the will is what the Lord
+principally regards, therefore so far as any one is in this intention,
+and perseveres in it, so far he is initiated into its purity and
+sanctity, and successively advances therein. The reason why none can be
+principled in spiritual conjugial love, but those who are of the above
+description by virtue of conjunction with the Lord, is, because heaven
+is in this love; and the natural man, whose conjugial love derives its
+pleasure only from the flesh, cannot approach to heaven nor to any
+angel, no, nor to any man principled in this love, it being the
+foundation of all celestial and spiritual loves; which may be seen
+above, n. 65-67. That this is the case, has been confirmed to me by
+experience. I have seen genii in the spiritual world, who were in a
+state of preparation for hell, approaching to an angel while he was
+being entertained by his consort; and at a distance, as they approached,
+they became like furies, and sought out caverns and ditches as asylums,
+into which they cast themselves. That wicked spirits love what is
+similar to their affection, however unclean it is, and hold in aversion
+the spirits of heaven, as what is dissimilar, because it is pure, may be
+concluded from what was said in the PRELIMINARY MEMORABLE RELATION, n.
+10.
+
+72. The reason why those who love the truths of the church and practise
+its goods, come into this love and are capable of remaining in it, is,
+because no others are received by the Lord; for these are in conjunction
+with him, and thereby are capable of being kept in that love by
+influence from him. The two constituents of the church and heaven in man
+(_homo_) are the truth of faith and the good of life; the truth of faith
+constitutes the Lord's presence, and the good of life according to the
+truths of faith constitutes conjunction with him, and thereby the church
+and heaven. The reason why the truth of faith constitutes the Lord's
+presence, is, because it relates to light, spiritual light being nothing
+else; and the reason why the good of life constitutes conjunction, is,
+because it relates to heat; and spiritual heat is nothing but the good
+of life, for it is love; and the good of life originates in love; and it
+is well known, that all light, even that of winter, causes presence, and
+that heat united to light causes conjunction; for gardens and
+shrubberies appear in all degrees of light, but they do not bear flowers
+and fruits unless when heat joins itself to light. From these
+considerations the conclusion is obvious, that those are not gifted by
+the Lord with love truly conjugial, who merely know the truths of the
+church, but those who know them and practise their good.
+
+73. VIII. THIS LOVE WAS THE LOVE OF LOVES WITH THE ANCIENTS, WHO LIVED
+IN THE GOLDEN, SILVER, AND COPPER AGES. That conjugial love was the love
+of loves with the most ancient and the ancient people, who lived in the
+ages thus named, cannot be known from historical records, because their
+writings are not extant; and there is no account given of them except by
+writers in succeeding ages, who mention them, and describe the purity
+and integrity of their lives, and also the successive decrease of such
+purity and integrity, resembling the debasement of gold to iron: but an
+account of the last or iron age, which commenced from the time of those
+writers, may in some measure be gathered from the historical records of
+the lives of some of their kings, judges, and wise men, who were called
+_sophi_ in Greece and other countries. That this age however should not
+endure, as iron endures in itself, but that it should be like iron mixed
+with clay, which do not cohere, is foretold by Daniel, chap. ii. 43. Now
+as the golden, silver, and copper ages passed away before the time when
+writing came into use, and thus it is impossible on earth to acquire any
+knowledge concerning their marriages, it has pleased the Lord to unfold
+to me such knowledge by a spiritual way, by conducting me to the heavens
+inhabited by those most ancient people, that I might learn from their
+own mouths the nature and quality of their marriages during their abode
+here on earth in their several ages: for all, who from the beginning of
+creation have departed by death out of the natural world, are in the
+spiritual world, and as to their loves resemble what they were when
+alive in the natural world, and continue such to eternity. As the
+particulars of this knowledge are worthy to be known and related, and
+tend to confirm the sanctity of marriages, I am desirous to make them
+public as they were shown me in the spirit when awake, and were
+afterwards recalled to my remembrance by an angel, and thus described.
+And as they are from the spiritual world, like the other accounts
+annexed to each chapter, I am desirous to arrange them so as to form six
+MEMORABLE RELATIONS according to the progressions of the several periods
+of time.
+
+       *       *       *       *       *
+
+74. THESE SIX MEMORABLE RELATIONS from the spiritual world, concerning
+conjugial love, discover the nature and quality of that love in the
+earliest times and afterwards, and also at the present day; whence it
+appears that that love has successively fallen away from its sanctity
+and purity, until it became adulterous; but that nevertheless there is a
+hope of its being brought back again to its primeval or ancient
+sanctity.
+
+75. THE FIRST MEMORABLE RELATION. On a time, while I was meditating on
+conjugial love, my mind was seized with a desire of knowing what had
+been the nature and quality of that love among those who lived in the
+GOLDEN AGE, and afterwards among those who lived in the following ages,
+which have their names from silver, copper, and iron: and as I knew that
+all who lived well in those ages are in the heavens, I prayed to the
+Lord that I might be allowed to converse with them and be informed: and
+lo! an angel presented himself and said, "I am sent by the Lord to be
+your guide and companion: I will first lead and attend you to those who
+lived in the first age or period of time, which is called golden:" and
+he said, "The way to them is difficult; it lies through a shady forest,
+which none can pass unless he receive a guide from the Lord." I was in
+the spirit, and prepared myself for the journey; and we turned our faces
+towards the east; and as we advanced I saw a mountain, whose height
+extended beyond the region of the clouds. We passed a great wilderness,
+and came to the forest planted with various kinds of trees and rendered
+shady by their thickness, of which the angel had advertised me. The
+forest was divided by several narrow paths; and the angel said, that
+according to the number of those paths are the windings and intricacies
+of error: and that unless his eyes were opened by the Lord, so as to see
+olives entwined with vine tendrils, and his steps were directed from
+olive to olive, the traveller would miss his way, and fall into the
+abodes of Tartarus, which are round about at the sides. This forest is
+of such a nature, to the end that the passage may be guarded; for none
+but a primeval nation dwells upon that mountain. After we had entered
+the forest, our eyes were opened, and we saw here and there olives
+entwined with vines, from which hung bunches of grapes of a blue or
+azure color, and the olives were ranged in continual wreaths; we
+therefore made various circuits as they presented themselves to our
+view; and at length we saw a grove of tall cedars and some eagles
+perched on their branches; on seeing which the angel said, "We are now
+on the mountain not far from its summit:" so we went forward, and lo!
+behind the grove was a circular plain, where there were feeding he and
+she-lambs, which were representative forms of the state of innocence and
+peace of the inhabitants of the mountain. We passed over this plain, and
+lo! we saw tabernacles, to the number of several thousands in front on
+each side in every direction as far as the eye could reach. And the
+angel said, "We are now in the camp, where are the armies of the Lord
+Jehovah; for so they call themselves and their habitations. These most
+ancient people, while they were in the world, dwelt in tabernacles;
+therefore now also they dwell in the same. But let us bend our way to
+the south, where the wiser of them live, that we may meet some one to
+converse with." In going along I saw at a distance three boys and three
+girls sitting at a door of a certain tent; but as we approached, the
+boys and girls appeared like men and women of a middle stature. The
+angel then said, "All the inhabitants of this mountain appear at a
+distance like infants, because they are in a state of innocence; and
+infancy is the appearance of innocence." The men on seeing us hastened
+towards us and said, "Whence are you; and how came you here? Your faces
+are not like those of our mountain." But the angel in reply told them
+how, by permission, we had had access through the forest, and what was
+the cause of our coming. On hearing this, one of the three men invited
+and introduced us into his tabernacle. The man was dressed in a blue
+robe and a tunic of white wool: and his wife had on a purple gown, with
+a stomacher under it of fine linen wrought in needle-work. And as my
+thought was influenced by a desire of knowing the state of marriages
+among the most ancient people, I looked by turns on the husband and the
+wife, and observed as it were a unity of their souls in their faces; and
+I said, "You are one:" and the man answered, "We are one; her life is in
+me, and mine in her; we are two bodies, but one soul: the union between
+us is like that of the two viscera in the breast, which are called the
+heart and the lungs; she is my heart and I am her lungs; but as by the
+heart we here mean love, and by the lungs wisdom, she is the love of my
+wisdom, and I am the wisdom of her love; therefore her love from without
+veils my wisdom, and my wisdom from within enters into her love: hence,
+as you said, there is an appearance of the unity of our souls in our
+faces." I then asked, "If such a union exists, is it possible for you to
+look at any other woman than your own?" He replied, "It is possible but
+as my wife is united to my soul, we both look together, and in this case
+nothing of lust can enter; for while I behold the wives of others, I
+behold them by my own wife, whom alone I love: and as my own wife has a
+perception of all my inclinations, she, as an intermediate, directs my
+thoughts and removes every thing discordant, and therewith impresses
+cold and horror at every thing unchaste; therefore it is as impossible
+for us to look unchastely at the wife of any other of our society, as it
+is to look from the shades of Tartarus to the light of our heaven
+therefore neither have we any idea of thought, and still less any
+expression of speech, to denote the allurements of libidinous love." He
+could not pronounce the word whoredom, because the chastity of their
+heaven forbade it. Hereupon my conducting angel said to me, "You hear
+now that the speech of the angels of this heaven is the speech of
+wisdom, because they speak from causes." After this, as I looked around,
+I saw their tabernacle as it were overlaid with gold; and I asked,
+"Whence is this?" He replied, "It is in consequence of a flaming light,
+which, like gold, glitters, irradiates, and glances on the curtains of
+our tabernacle while we are conversing about conjugial love; for the
+heat from our sun, which in its essence is love, on such occasions bares
+itself, and tinges the light, which in its essence is wisdom, with its
+golden color; and this happens because conjugial love in its origin is
+the sport of wisdom and love; for the man was born to be wisdom, and the
+woman to be the love of the man's wisdom: hence spring the delights of
+that sport, in and derived from conjugial love between us and our wives.
+We have seen clearly for thousands of years in our heaven, that those
+delights, as to quantity, degree, and intensity, are excellent and
+eminent according to our worship of the Lord Jehovah, from whom flows
+that heavenly union or marriage, which is the union and marriage of love
+and wisdom." As he said this, I saw a great light upon the hill in the
+middle of the tabernacles; and I inquired, "Whence is that light?" And
+he said, "It is from the sanctuary of the tabernacle of our worship." I
+asked whether I might approach it; to which he assented. I approached
+therefore, and saw the tabernacle without and within, answering exactly
+to the description of the tabernacle which was built for the sons of
+Israel in the wilderness; the form of which was shewed to Moses on Mount
+Sinai, Exod. xxv. 40; chap. xxvi. 30. I then asked, "What is within in
+that sanctuary, from which so great a light proceeds?" He replied, "It
+is a tablet with this inscription, THE COVENANT BETWEEN JEHOVAH AND THE
+HEAVENS:" he said no more. And as by this time we were ready to depart,
+I asked, "Did any of you, during your abode in the natural world, live
+with more than one wife?" He replied, "I know not one; for we could not
+think of more. We have been told by those who had thought of more, that
+instantly the heavenly blessedness of their souls withdrew from their
+inmost principles to the extreme parts of their bodies, even to the
+nails, and together therewith the honorable badges of manhood; when this
+was perceived they were banished the land." On saying this, the man ran
+to his tabernacle, and returned with a pomegranate, in which there was
+abundance of seeds of gold: and he gave it me, and I brought it away
+with me, as a sign that we had been with those who had lived in the
+golden age. And then, after a salutation of peace, we took our leave,
+and returned home.
+
+76. THE SECOND MEMORABLE RELATION. The next day the same angel came to
+me, and said, "Do you wish me to lead and attend you to the people who
+lived in the SILVER AGE OR PERIOD, that we may hear from them concerning
+the marriages of their time?" And he added, "Access to these also can
+only be obtained by the Lord's favor and protection." I was in the
+spirit as before, and accompanied my conductor. We first came to a hill
+on the confines between the east and the south; and while we were
+ascending it, he shewed me a great extent of country: we saw at a
+distance an eminence like a mountain, between which and the hill on
+which we stood was a valley, and behind the valley a plain, and from the
+plain a rising ground of easy ascent. We descended the hill intending to
+pass through the valley, and we saw here and there on each side pieces
+of wood and stone, carved into the figures of men, and of various
+beasts, birds, and fishes; and I asked the angel what they meant, and
+whether they were idols? He replied, "By no means: they are
+representative forms of various moral virtues and spiritual truths. The
+people of that age were acquainted with the science of correspondences;
+and as every man, beast, bird, and fish, corresponds to some quality,
+therefore each particular carved figure represents partially some virtue
+or truth, and several together represent virtue itself, or truth, in a
+common extended form. These are what in Egypt were called
+hieroglyphics." We proceeded through the valley, and as we entered the
+plain, lo! we saw horses and chariots; horses variously harnessed and
+caparisoned, and chariots of different forms; some carved in the shape
+of eagles, some like whales, and some like stags with horns, and like
+unicorns; and likewise beyond them some carts, and stables round about
+at the sides; and as we approached, both horses and chariots
+disappeared, and instead thereof we saw men (_homines_), in pairs,
+walking, talking, and reasoning. And the angel said to me, "The
+different species of horses, chariots, and stables, seen at a distance,
+are appearances of the rational intelligence of the men of that period;
+for a horse, by correspondence, signifies the understanding of truth, a
+chariot, its doctrine, and stables, instructions: you know that in this
+world all things appear according to correspondences." But we passed by
+these things, and ascended by a long acclivity, and at length saw a
+city, which we entered; and in walking through the streets and places of
+public resort, we viewed the houses: they were so many palaces built of
+marble, having steps of alabaster in front, and at the sides of the
+steps pillars of jasper: we saw also temples of precious stone of a
+sapphire and lazure color. And the angel said to me, "Their houses are
+of stone, because stones signify natural truths, and precious stones
+spiritual truths; and all those who lived in the silver age had
+intelligence grounded in spiritual truths, and thence in natural truths:
+silver also has a similar signification." In taking a view of the city,
+we saw here and there consorts in pairs: and as they were husbands and
+wives, we expected that some of them would invite us to their houses;
+and while we were in this expectation, as we were passing by, we were
+invited by two into their house, and we ascended the steps and entered;
+and the angel, taking upon him the part of speaker, explained to them
+the occasion of our coming to this heaven; informing them that it was
+for the sake of instruction concerning marriages among the ancients, "of
+whom," says he, "you in this heaven are a part." They said, "We were
+from a people in Asia; and the chief pursuit of our age was the truths
+whereby we had intelligence. This was the occupation of our souls and
+minds; but our bodily senses were engaged in representations of truths
+in form; and the science of correspondences conjoined the sensual things
+of our bodies with the perceptions of our minds, and procured us
+intelligence." On hearing this, the angel asked them to give some
+account of their marriages: and the husband said, "There is a
+correspondence between spiritual marriage, which is that of truth with
+good, and natural marriage, which is that of a man with one wife; and as
+we have studied correspondences, we have seen that the church, with its
+truths and goods, cannot at all exist but with those who live in love
+truly conjugial with one wife: for the marriage of good and truth
+constitutes the church with man: therefore all we in this heaven say,
+that the husband is truth, and the wife the good thereof; and that good
+cannot love any truth but its own, neither can truth in return love any
+good but its own: if any other were loved, internal marriage, which
+constitutes the church, would perish, and there would remain only
+external marriage, to which idolatry, and not the church, corresponds;
+therefore marriage with one wife we call sacrimony; but if it should
+have place with more than one among us, we should call it sacrilege." As
+he said this, we were introduced into an ante-chamber, where there were
+several devices on the walls, and little images as it were of molten
+silver; and I inquired, "What are these?" They said, "They are pictures
+and forms representative of several qualities, characters, and delights,
+relating to conjugial love. These represent unity of souls, these
+conjunction of minds, these harmony of bosoms, these the delights thence
+arising." While we were viewing these things, we saw as it were a
+rainbow on the wall, consisting of three colors, purple (or red), blue
+and white; and we observed how the purple passed the blue, and tinged
+the white with an azure color, and that the latter color flowed back
+through the blue into the purple, and elevated the purple into a kind of
+flaming lustre: and the husband said to me, "Do you understand all
+this?" I replied, "Instruct me:" and he said, "The purple color, from
+its correspondence, signifies the conjugial love of the wife, the white
+the intelligence of the husband, the blue the beginning of conjugial
+love in the husband's perception from the wife, and the azure, with
+which the white was tinged, signifies conjugial love in this case in the
+husband; and this latter color flowing back through the blue into the
+purple, and elevating the purple into a kind of flaming lustre,
+signifies the conjugial love of the husband flowing back to the wife.
+Such things are represented on these walls, while from meditating on
+conjugial love, its mutual, successive, and simultaneous union, we view
+with eager attention the rainbows which are there painted." Hereupon I
+observed, "These things are more than mystical at this day; for they are
+appearances representative of the arcana of the conjugial love of one
+man with one wife." He replied, "They are so; yet to us in our heaven
+they are not arcana, and consequently neither are they mystical." As he
+said this, there appeared at a distance a chariot drawn by small white
+horses; on seeing which the angel said, "That chariot is a sign for us
+to take our leave;" and then, as we were descending the steps, our host
+gave us a bunch of white grapes hanging to the vine leaves: and lo! the
+leaves became silver; and we brought them down with us for a sign that
+we had conversed with the people of the silver age.
+
+77. THE THIRD MEMORABLE RELATION. The next day, my conducting and
+attendant angel came to me and said, "Make ready, and let us go to the
+heavenly inhabitants in the west, who are from the men that lived in the
+third period, or in the copper age. Their dwellings are from the south
+by the west towards the north; but they do not reach into the north."
+Having made myself ready, I attended him, and we entered their heaven on
+the southern quarter. There was a magnificent grove of palm trees and
+laurels. We passed through this, and immediately on the confines of the
+west we saw giants, double the size of ordinary men. They asked us, "Who
+let you in through the grove?" The angel said, "The God of heaven." They
+replied, "We are guards to the ancient western heaven; but pass on." We
+passed on, and from a rising ground we saw a mountain rising to the
+clouds, and between us and the mountain a number of villages, with
+gardens, groves, and plains intermixed. We passed through the villages
+and came to the mountain, which we ascended; and lo! its summit was not
+a point but a plain, on which was a spacious and extensive city. All the
+houses of the city were built of the wood of the pine-tree, and their
+roofs consisted of joists or rafters; and I asked, "Why are the houses
+here built of wood?" The angel replied, "Because wood signifies natural
+good; and the men of the third age of the earth were principled in this
+good; and as copper also signifies natural good, therefore the age in
+which they lived the ancients named from copper. Here are also sacred
+buildings constructed of the wood of the olive, and in the middle of
+them is the sanctuary, where is deposited in an ark the Word that was
+given to the inhabitants of Asia before the Israelitish Word; the
+historical books of which are called the WARS OF JEHOVAH, and the
+prophetic books, ENUNCIATIONS; both mentioned by Moses, Numb. xxi.
+verses 14, 15, and 27-30. This Word at this day is lost in the kingdoms
+of Asia, and is only preserved in Great Tartary." Then the angel led me
+to one of the sacred buildings, which we looked into, and saw in the
+middle of it the sanctuary, the whole in the brightest light; and the
+angel said, "This light is from that ancient Asiatic Word: for all
+divine truth in the heavens gives forth light." As we were leaving the
+sacred building, we were informed that it had been reported in the city
+that two strangers had arrived there; and that they were to be examined
+as to whence they came, and what was their business; and immediately one
+of the public officers came running towards us, and took us for
+examination before the judges: and on being asked whence we came, and
+what was our business, we replied, "We have passed the grove of
+palm-trees, and also the abodes of the giants, the guards of your
+heaven, and afterwards the region of villages; from which circumstances
+you may conclude, that we have not come here of ourselves, but by
+direction of the God of heaven. The business on which we are come is, to
+be instructed concerning your marriages, whether they are monogamical or
+polygamical." and they said, "What are polygamical marriages? Are not
+they adulterous?" And immediately the bench of judges deputed an
+intelligent person to instruct us in his own house on this point: and
+when we were come to his house, he set his wife by his side, and spoke
+as follows: "We are in possession of precepts concerning marriages,
+which have been handed down to us from the primeval or most ancient
+people, who were principled in love truly conjugial, and thereby
+excelled all others in the virtue and potency of that love while they
+were in the world, and who are now in a most blessed state in their
+heaven, which is in the east. We are their posterity, and they, as
+fathers, have given us, their sons, rules of life, among which is the
+following concerning marriages: 'Sons, if you are desirous to love God
+and your neighbour, and to become wise and happy to eternity, we counsel
+you to live married to one wife; if you depart from this precept, all
+heavenly love will depart from you, and therewith internal wisdom; and
+you will be banished.' This precept of our Fathers we have obeyed as
+sons, and have perceived its truth, which is, that so far as any one
+loves his conjugial partner alone, so far he becomes celestial and
+internal, and that so far as any one does not love his married partner
+alone, so far he becomes natural and external; and in this case he loves
+only himself and the images of his own mind, and is doating and foolish.
+From these considerations, all of us in this heaven live married to one
+wife; and this being the case, all the borders of our heaven are guarded
+against polygamists, adulterers, and whoremongers; if polygamists invade
+us, they are cast out into the darkness of the north; if adulterers,
+they are cast out into fires of the west; and if whoremongers, they are
+cast out into the delusive lights of the south." On hearing this, I
+asked, "What he meant by the darkness of the north, the fires of the
+west, and the delusive lights of the south?" He answered, "The darkness
+of the north is dulness of mind and ignorance of truths; the fires of
+the west are the loves of evil; and the delusive lights of the south are
+the falsifications of truth, which are spiritual whoredoms." After this,
+he said, "Follow me to our repository of curiosities:" so we followed
+him, and he shewed us the writings of the most ancient people, which
+were on the tables of wood and stone, and afterwards on smooth blocks of
+wood; the writings of the second age were on sheets of parchment; of
+these he brought me a sheet, on which were copied the rules of the
+people of the first age from their tables of stone, among which also was
+the precept concerning marriages. Having seen these and other ancient
+curiosities, the angel said, "It is now time for us to take our leave;"
+and immediately our host went into the garden, and plucked some twigs
+off a tree, and bound them into a little bunch, and gave them to us,
+saying, "These twigs are from a tree, which is native of or peculiar to
+our heaven, and whose juice has a balsamic fragrance." We brought the
+bunch down with us, and descended by the eastern way, which was not
+guarded; and lo! the twigs were changed into shining brass, and the
+upper ends of them into gold, as a sign that we had been with the people
+of the third age, which is named from copper or brass.
+
+78. THE FOURTH MEMORABLE RELATIONS. After two days the angel again
+addressed me, saying, "Let us complete the period of the ages; the last
+still remains, which is named from IRON. The people of this age dwell in
+the north on the side of the west, in the inner parts or breadth-ways:
+they are all from the old inhabitants of Asia, who were in possession of
+the ancient Word, and thence derived their worship; consequently they
+were before the time of our Lord's coming into the world. This is
+evident from the writings of the ancients, in which those times are so
+named. These same periods are meant by the statue seen by
+Nebuchadnezzar, whose head was of gold, the breast and arms of silver,
+the belly and thighs of brass, the legs of iron, and the feet of iron
+and of clay, Dan. ii. 32, 33." These particulars the angel related to me
+in the way, which was contracted and anticipated by changes of state
+induced in our minds according to the genius or disposition of the
+inhabitants whom we passed; for spaces and consequent distances in the
+spiritual world are appearances according to the state of their minds.
+When we raised our eyes, lo! we were in a forest consisting of beeches,
+chestnut-trees and oaks: and on looking around us, there appeared bears
+to the left, and leopards to the right: and when I wondered at this, the
+angel said, "They are neither bears nor leopards, but men, who guard
+these inhabitants of the north; by their nostrils they have a scent of
+the sphere of life of those who pass by, and they rush violently on all
+who are spiritual, because the inhabitants are natural. Those who only
+read the Word, and imbibe thence nothing of doctrine, appear at a
+distance like bears; and those who confirm false principles thence
+derived, appear like leopards." On seeing us, they turned away, and we
+proceeded. Beyond the forest there appeared thickets, and afterwards
+fields of grass divided into areas, bordered with box: this was
+succeeded by a declivity which led to a valley, wherein were several
+cities. We passed some of them, and entered into one of a considerable
+size: its streets were irregular, and so were the houses, which were
+built of brick, with beams between, and plastered. In the places of
+public resort were consecrated buildings of hewn lime-stone; the
+under-structure of which was below the ground, and the super-structure
+above. We went down into one of them by three steps, and saw on the
+walls idols of various forms, and a crowd on their knees paying
+adoration to them: in the middle of the building was a company, above
+whom might be seen the head of the tutelary god of that city. As we went
+out, the angel said to me, "Those idols, with the ancients who lived in
+the silver age, as above described, were images representative of
+spiritual truths and moral virtues; and when the science of
+correspondence was forgotten and extinct, they first became objects of
+worship, and afterwards were adored as deities: hence came idolatry."
+When we were come out of the consecrated building, we made our
+observations on the men and their dress. Their faces were like steel, of
+a grayish color, and they were dressed like comedians, with napkins
+about their loins hanging from a tunic buttoned close at the breast; and
+on their heads they wore curled caps like sailors. But the angel said,
+"Enough of this; let us seek some instruction concerning the marriages
+of the people of this age." We then entered into the house of one of the
+grandees, who wore on his head a high cap. He received us kindly, and
+said, "Come in and let us converse together." We entered into the
+vestibule, and there seated ourselves; and I asked him about the
+marriages of his city and country. He said, "We do not here live with
+one wife, but some with two or three, and some with more, because we are
+delighted with variety, obedience, and honor, as marks of dignity; and
+these we receive from our wives according to their number. With one wife
+there would be no delight arising from variety; but disgust from
+sameness: neither would there be any flattering courteousness arising
+from obedience, but a troublesome disquietude from equality; neither
+would there be any satisfaction arising from dominion and the honor
+thence derived, but vexation from wrangling about superiority. And what
+is a woman? Is she not born subject to man's will; to serve, and not to
+domineer? Wherefore in this place every husband in his own house enjoys
+as it were royal dignity; and as this is suited to our love, it
+constitutes also the blessedness of our life." But I asked, "In such
+case, what becomes of conjugial love, which from two souls makes one,
+and joins minds together, and renders a man (_homo_) blessed? This love
+cannot be divided; for if it be it becomes a heat which effervesces and
+passes away." To this he replied, "I do not understand what you say;
+what else renders a man (_homo_) blessed, but the emulation of wives
+contending for the honor of the first place in the husband's favor?" As
+he said this, a man entered into the women's apartment and opened the
+two doors; whence there issued a libidinous effluvium, which had a
+stench like mire; this arose from polygamical love, which is connubial,
+and at the same time adulterous; so I rose and shut the doors.
+Afterwards I said, "How can you subsist upon this earth, when you are
+void of any love truly conjugial, and also when you worship idols?" He
+replied, "As to connubial love, we are so jealous of our wives, that we
+do not suffer any one to enter further within our houses than the
+vestibule; and where there is jealousy, there must also be love. In
+respect to idols, we do not worship them; but we are not able to think
+of the God of the universe, except by means of such forms presented to
+our eyes; for we cannot elevate our thoughts above the sensual things of
+the body, nor think of God above the objects of bodily vision." I then
+asked him again, "Are not your idols of different forms? How then can
+they excite the idea of one God?" He replied, "This is a mystery to us;
+somewhat of the worship of God lies concealed in each form." I then
+said, "You are merely sensual corporeal spirits; you have neither the
+love of God nor the love of a married partner grounded in any spiritual
+principle; and these loves together form a man (_homo_) and from sensual
+make him celestial." As I said this, there appeared through the gate as
+it were lightning: and on my asking what it meant, he said, "Such
+lightning is a sign to us that there will come the ancient one from the
+east, who teaches us concerning God, that He is one, the alone
+omnipotent, who is the first and the last; he also admonishes us not to
+worship idols, but only to look at them as images representative of the
+virtues proceeding from the one God, which also together form his
+worship. This ancient one is our angel, whom we revere and obey. He
+comes to us, and raises us, when we are falling into obscure worship of
+God from mere fancies respecting images." On hearing this, we left the
+house and went out of the city; and in the way, from what we had seen in
+the heavens, we drew some conclusions respecting the circuit and the
+progression of conjugial love; of the circuit that it had passed from
+the east to the south, from the south to the west, and from the west to
+the north; and of the progression, that it had decreased according to
+its circulation, namely, that in the east it was celestial, in the south
+spiritual, in the west natural, and in the north sensual; and also that
+it had decreased in a similar degree with the love and the worship of
+God: from which considerations we further concluded, that this love in
+the first age was like gold, in the second like silver, in the third
+like brass, and in the fourth like iron, and that at length it ceased.
+On this occasion the angel, my guide and companion, said, "Nevertheless
+I entertain a hope that this love will be revived by the God of heaven,
+who is the Lord, because it is capable of being so revived."
+
+79. THE FIFTH MEMORABLE RELATION, The angel that had been my guide and
+companion to the ancients who had lived in the four ages, the golden,
+the silver, the copper, and the iron, again presented himself to me, and
+said, "Are you desirous of seeing the age which succeeded those ancient
+ones, and to know what its quality formerly was, and still is? Follow
+me, and you shall see. They are those concerning whom Daniel thus
+prophesied: '_A kingdom shall arise after those four in which iron shall
+be mixed with miry clay: they shall mingle themselves together by the
+seed of man: but they shall not cohere one with the other, as iron is
+not mixed with clay_, Dan. ii. 41-43:'" and he said, "By the seed of
+man, whereby iron shall be mixed with clay, and still they shall not
+cohere, is meant the truth of the Word falsified." After he had said
+this, I followed him, and in the way, he related to me these
+particulars. "They dwell in the borders between the south and the west,
+but at a great distance beyond those who lived in the four former ages,
+and also at a greater depth." We then proceeded through the south to the
+region bordering on the west, and passed though a formidable forest; for
+in it there were lakes, out of which crocodiles raised their heads, and
+opened at us their wide jaws beset with teeth; and between the lakes
+were terrible dogs, some of which were three-headed like Cerberus, some
+two-headed, all looking at us as we passed with a horrible hungry snarl
+and fierce eyes. We entered the western tract of this region, and saw
+dragons and leopards, such as are described in the Revelation, chap.
+xii. 3; chap. xiii. 2. Then the angel said to me, "All these wild beasts
+which you have seen, are not wild beasts but correspondences, and
+thereby representative forms of the lusts of the inhabitants whom we
+shall visit. The lusts themselves are represented by those horrible
+dogs; their deceit and cunning by crocodiles; their falsities and
+depraved inclinations to the things which relate to worship, by dragons
+and leopards: nevertheless the inhabitants represented do not live close
+behind the forest, but behind a great wilderness which lies
+intermediate, that they may be fully withheld and separated from the
+inhabitants of the foregoing ages, being of an entirely different genius
+and quality from them: they have indeed heads above their breasts, and
+breasts above their loins, and loins above their feet, like the primeval
+men; but in their heads there is not any thing of gold, nor in their
+breasts any thing of silver, nor in their loins any thing of brass, no,
+nor in their feet any thing of pure iron; but in their heads is iron
+mixed with clay, in their breasts is each mixed with brass, in their
+loins is also each mixed with silver, and in their feet is each mixed
+with gold: by this inversion they are changed from men (_homines_) into
+graven images of men, in which inwardly nothing coheres; for what was
+highest, is made lowest, thus what was the head is become the heel, and
+_vice versa_. They appear to us from heaven like stage-players, who lie
+upon their elbows with the body inverted, and put themselves in a
+walking motion; or like beasts, which lie on their backs, and lift the
+feet upwards, and from the head, which they plunge in the earth, look
+towards heaven." We passed through the forest, and entered the
+wilderness, which was not less terrible: it consisted of heaps of
+stones, and ditches between them, out of which crept hydras and vipers,
+and there flew forth venomous flying serpents. This whole wilderness was
+on a continual declivity: we descended by a long steep descent, and at
+length came into the valley inhabited by the people of that region and
+age. There were here and there cottages, which appeared at length to
+meet, and to be joined together in the form of a city: this we entered,
+and lo! the houses were built of the scorched branches of trees,
+cemented together with mud and covered with black slates. The streets
+were irregular; all of them at the entrance narrow, but wider as they
+extended, and at the end spacious, where there were places of public
+resort: here there were as many places of public resort as there were
+streets. As we entered the city, it became dark, because the sky did not
+appear; we therefore looked up and light was given us, and we saw: and
+then I asked those we met, "Are you able to see because the sky does not
+appear above you?" They replied "What a question is this! we see
+clearly; we walk in full light." On hearing this, the angel said to me,
+"Darkness to them is light, and light darkness, as is the case with
+birds of night; as they look downwards and not upwards." We entered into
+some of the cottages, and saw in each a man with his woman, and we asked
+them, "Do all live here in their respective houses with one wife only?"
+And they replied with a hissing, "What do you mean by one wife only? Why
+do not you ask, whether we live with one harlot? What is a wife but a
+harlot? By our laws it is not allowable to commit fornication with more
+than one woman; but still we do not hold it dishonorable or unbecoming
+to do so with more; yet out of our own houses we glory in the one among
+another: thus we rejoice in the license we take, and the pleasure
+attending it, more than polygamists. Why is a plurality of wives denied
+us, when yet it has been granted, and at this day is granted in the
+whole world about us? What is life with one woman only, but captivity
+and imprisonment? We however in this place have broken the bolt of this
+prison, and have rescued ourselves from slavery, and made ourselves
+free, and who is angry with a prisoner for asserting his freedom when it
+is in his power?" to this we replied, "You speak, friend, as if without
+any sense of religion. What rational person does not know that
+adulteries are profane and infernal, and that marriages are holy and
+heavenly. Do not adulteries take place with devils in hell, and
+marriages with angels in heaven? Did you never read the sixth
+commandment [Footnote: According to the division of the commandments
+adopted by the Church of England, it is the _seventh_ that is here
+referred to.] of the decalogue? and in Paul, that adulterers can by no
+means enter heaven?" Hereupon our host laughed heartily, and regarded me
+as a simpleton, and almost as out of my senses. But just then there came
+running a messenger from the chief of the city, and said, "Bring the two
+strangers into the town-hall; and if they refuse to come, drag them
+there: we have seen them in a shade of light; they have entered
+privately; they are spies." Hereupon the angel said to me, "The reason
+why we were seen in a shade, is, because the light of heaven in which we
+have been, is to them a shade, and the shade of hell is to them light;
+and this is because they regard nothing as sin, not even adultery: hence
+they see what is false altogether as what is true; and what is false is
+lucid in hell before satans, and what is true darkens their eyes like
+the shade of night." We said to the messenger, "We will not be pressed,
+still less will we be dragged into the town-hall; but we will go with
+you of our own accord." So we went: and lo! there was a great crowd
+assembled, out of which came some lawyers, and whispered to us, saying,
+"Take heed to yourselves how you speak any thing against religion, the
+form of our government, and good manners:" and we replied, "We will not
+speak against them, but for them and from them." Then we asked, "What
+are your religious notions respecting marriages?" At this the crowd
+murmured, and said, "What have you to do here with marriages? Marriages
+are marriages." Again we asked, "What are your religious notions
+respecting whoredoms?" At this also they murmured, saying, "What have
+you to do here with whoredoms? Whoredoms are whoredoms: let him that is
+guiltless cast the first stone." And we asked thirdly, "Does your
+religion teach that marriages are holy and heavenly, and that adulteries
+are profane and infernal?" Hereupon several in the crowd laughed aloud,
+jested, and bantered, saying, "Inquire of our priests, and not of us, as
+to what concerns religion. We acquiesce entirely in what they declare;
+because no point of religion is an object of decision in the
+understanding. Have you never heard that the understanding is without
+any sense or discernment in mysteries, which constitute the whole of
+religion? And what have actions to do with religion? Is not the soul
+made blessed by the muttering of words from a devout heart concerning
+expiation, satisfaction, and imputation, and not by works?" But at this
+instant there came some of the wise ones of the city, so called, and
+said, "Retire hence; the crowd grows angry; a storm is gathering: let us
+talk in private on this subject; there is a retired walk behind the
+town-hall; come with us there." We followed them; and they asked us
+whence we came, and what was our business there? And we said, "to be
+instructed concerning marriages, whether they are holy with you, as they
+were with the ancients who lived in the golden, silver, and copper ages;
+or whether they are not holy." And they replied, "What do you mean by
+holiness? Are not marriages works of the flesh and of the night?" And we
+answered, "Are they not also works of the spirit? and what the flesh
+does from the spirit, is not that spiritual? and all that the spirit
+does, it does from the marriage of good and truth. Is not this marriage
+spiritual, which enters the natural marriage of husband and wife?" To
+this the wise ones, so called, made answer, "There is too much subtlety
+and sublimity in what you say on this subject; you ascend far above
+rational principles to spiritual: and who, beginning at such an
+elevation, can descend thence, and thus form any decision?" To this they
+added with a smile of ridicule, "Perhaps you have the wings of an eagle,
+and can fly in the highest region of heaven, and make these discoveries:
+this we cannot do." We then asked them to tell us, from the altitude or
+region in which the winged ideas of their minds fly, whether they knew,
+or were able to know, that the love of one man with one wife is
+conjugial love, into which are collected all the beatitudes,
+satisfactions, delights, pleasantnesses, and pleasures of heaven; and
+that this love is from the Lord according to the reception of good and
+truth from him; thus according to the state of the church? On hearing
+this, they turned away, and said, "These men are out of their senses;
+they enter the ether with their judgement, and scatter about vain
+conjectures like nuts and almonds." After this they turned to us,
+saying, "We will give a direct answer to your windy conjectures and
+dreams;" and they said, "What has conjugial love in common with religion
+and inspiration from God? Is not this love with every one according to
+the state of his potency? Is it not the same with those who are out of
+the church as with those who are in it, with Gentiles as with
+Christians, yea, with the impious as with the pious? Has not every one
+the strength of this love either hereditarily, or from bodily health, or
+from temperance of life, or from warmth of climate? By medicines also it
+may be strengthened and stimulated. Is not the case similar with the
+brute creation, especially with birds which unite in pairs? Moreover, is
+not this love carnal? and what has a carnal principle in common with the
+spiritual state of the church? Does this love, as to its ultimate effect
+with a wife, differ at all from love as to its effect with a harlot? Is
+not the lust similar, and the delight similar? Wherefore it is injurious
+to deduce the origin of conjugial love from the holy things of the
+church." On hearing this, we said to them, "You reason from the stimulus
+of lasciviousness, and not from conjugial love; you are altogether
+ignorant what conjugial love is, because it is cold with you; from what
+you have said we are convinced that you are of the age which has its
+name from and consists of iron and clay, which do not cohere, according
+to the prophecy in Daniel, chap. ii. 43; for you make conjugial love and
+adulterous love the same thing; and do these two cohere any more than
+iron and clay? You are believed and called wise, and yet you have not
+the smallest pretensions to that character." On hearing this, they were
+inflamed with rage and made a loud cry, and called the crowd together to
+cast us out; but at that instant, by virtue of power given us by the
+Lord, we stretched out our hands, and lo! the flying serpents, vipers,
+and hydras, and also the dragons from the wilderness, presented
+themselves, and entered and filled the city; at which the inhabitants
+being terrified fled away. The angel then said to me, "Into this region
+new comers from the earth daily enter, and the former inhabitants are by
+turns separated and cast down into the gulphs of the west, which appear
+at a distance like lakes of fire and brimstone. All in those gulphs are
+spiritual and natural adulterers."
+
+80. THE SIXTH MEMORABLE RELATION. As the angel said this, I looked to
+the western boundary, and lo! there appeared as it were lakes of fire
+and brimstone; and I asked him, why the hells in that quarter had such
+an appearance? He replied, "They appear as lakes in consequence of the
+falsifications of truth; because water in the spiritual sense signifies
+truth; and there is an appearance as it were of fire round about them,
+and in them, in consequence of the love of evil, and as it were of
+brimstone in consequence of the love of what is false. Those three
+things, the lake, the fire, and the brimstone, are appearances, because
+they are correspondences of the evil loves of the inhabitants. All in
+that quarter are shut up in eternal work-houses, where they labor for
+food, for clothing, and for a bed to lie on; and when they do evil, they
+are grievously and miserably punished." I further asked the angel, why
+he said that in that quarter are spiritual and natural adulterers, and
+why he had not rather said, that they were evil doers and impious? He
+replied, "Because all those who make light of adulteries, that is, who
+commit them from a confirmed persuasion that they are not sins, and thus
+are in the purpose of committing them from a belief of their being
+harmless, are in their hearts evil doers and impious; for the conjugial
+human principle ever goes hand in hand with religion; and every step and
+movement made under the influence of religion, and leading to it, is
+also a step and movement made under the influence of the conjugial
+principle, and leading to it, which is peculiar and proper to the
+Christian." On asking what that conjugial principle was, he said, "It is
+the desire of living with one wife; and every Christian has this desire
+according to his religion." I was afterwards grieved in spirit to think
+that marriages, which in the most ancient times had been most holy, were
+so wretchedly changed into adulteries. The angel said, "The case is the
+same at this day with religion; for the Lord says '_In the consummation
+of the age there will be the abomination of desolation foretold by
+Daniel. And there will be great affliction, such as there has not been
+from the beginning of the world_,' Matt. xxiv. 15, 21. The abomination
+of desolation signifies the falsification and deprivation of all truth;
+affliction signifies the state of the church infested by evils and
+falses; and the consummation of the age, concerning which those things
+are spoken, signifies the last time or end of the church. The end is
+now, because there does not remain a truth which is not falsified; and
+the falsification of truth is spiritual whoredom, which acts in unity
+with natural whoredom, because they cohere."
+
+81. As we were conversing and lamenting together on this occasion, there
+suddenly appeared a beam of light, which, darting powerfully upon my
+eyes, caused me to look up: and lo! the whole heaven above us appeared
+luminous; and from the east to the west in an extended series we heard a
+GLORIFICATION: and the angel said to me, "That is a glorification of the
+Lord on account of his coming, and is made by the angels of the eastern
+and western heavens." From the northern and southern heavens nothing was
+heard but a soft and pleasing murmur. As the angel understood
+everything, he told me first, that glorifications and celebrations of
+the Lord are made from the Word, because then they are made from the
+Lord; for the Lord is the Word, that is, the essential divine truth
+therein; and he said, "Now in particular they glorify and celebrate the
+Lord by these words, which were spoken by Daniel the prophet, '_Thou
+sawest iron mixed with miry clay; they shall mingle themselves together
+by the seed of man; but they shall not cohere. Nevertheless in those
+days the God of the heavens shall cause a kingdom to arise, which shall
+not perish for ages. It shall bruise and consume those kingdoms; but
+itself shall stand for ages_.' Dan. ii. 43, 44." After this, I heard as
+it were the voice of singing, and further in the east I saw a glittering
+of light more resplendent than the former; and I asked the angel what
+was the subject of their glorification? He said, "These words in Daniel;
+'_I saw in the visions of the night, and lo! with the clouds of heaven
+there came as it were the SON OF MAN: and to him was given dominion and
+a kingdom; and all people and nations shall worship him. His dominion is
+the dominion of an age, which shall not pass away; and his kingdom that
+which shall not perish_,' Dan. vii. 13, 14. They are further celebrating
+the Lord from these words in the Revelation: '_To JESUS CHRIST be glory
+and strength: behold he cometh with clouds. He is alpha and omega, the
+beginning and the end, the first and the last; who is, who was, and who
+is to come, the almighty. I, John, heard this from the SON OF MAN, out
+of the midst of the seven candlesticks_,' Rev. i. 5-7, 10-13; chap.
+xxii. 13; Matt. xxiv. 30, 31." I looked again into the eastern heaven:
+it was enlightened on the right side, and the light entered the southern
+expanse. I heard a sweet sound; and I asked the angel, what was the
+subject of their glorification in that quarter respecting the Lord? He
+said, "These words in the Revelation: '_I saw a new heaven and a new
+earth; and I saw the holy city, New Jerusalem, coming down from God out
+of heaven, prepared as a BRIDE for her HUSBAND: and the angel spake with
+me, and said, Come, I will shew thee the BRIDE, THE LAMB'S WIFE: and he
+carried me away in the spirit to a great and high mountain, and shewed
+me the holy city, Jerusalem_,' Rev. xxi. 1, 2, 9, 10: also these words,
+'I JESUS _am the bright and morning star; and the spirit and the bride
+say, COME; AND HE SAID, EVEN I COME QUICKLY; Amen: even COME, LORD
+JESUS_,' Rev. xxii. 16, 17, 20." After these and several other subjects
+of glorification, there was heard a common glorification from the east
+to the west of heaven, and also from the south to the north; and I asked
+the angel, "What now is the subject?" He said, "These words from the
+prophets; '_Let all flesh know that I, JEHOVAH, AM THY SAVIOUR AND THY
+REDEEMER_,' Isaiah xlix. 26. '_Thus saith JEHOVAH, the King of Israel,
+and HIS REDEEMER, JEHOVAH ZEBAOTH, I am the first and the last, and
+BESIDE ME THERE IS NO GOD_,' Isaiah xliv. 6. '_It shall be said in that
+day, LO! THIS IS OUR GOD, whom we have expected to deliver us; THIS is
+JEHOVAH WHOM WE HAVE EXPECTED_.' Isaiah xxv. 9. '_The voice of him that
+crieth in the wilderness, Prepare a way for JEHOVAH. Behold the LORD
+JEHOVAH cometh in strength. He shall feed his flock like a SHEPHERD_,'
+Isaiah xl. 3, 10, 11. '_Unto us a child is born; unto us a son is given;
+whose name is Wonderful Counsellor, GOD, Hero, FATHER OF ETERNITY,
+Prince of Peace_,' Isaiah ix. 6. '_Behold the days will come, and I will
+raise up to David a righteous branch, who shall reign a King: and this
+is his name, JEHOVAH OUR RIGHTEOUSNESS_,' Jeremiah xxiii. 5, 6; chap,
+xxxiii. 15, 16. '_JEHOVAH ZEBAOTH is his name, and THY REDEEMER the holy
+one of Israel: THE GOD OF THE WHOLE EARTH SHALL HE BE CALLED_,' Isaiah
+liv. 5. 'IN THAT DAY THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE,'
+Zech. xiv. 9." On hearing and understanding these words, my heart
+exulted, and I went home with joy; and there I returned out of a state
+of the spirit into a state of the body; in which latter state I
+committed to writing what I had seen and heard: to which I now add the
+following particular. That conjugial love, such as it was with the
+ancients, will be revived again by the Lord after his coming; because
+this love is from the Lord alone, and is the portion of those who from
+him, by means of the Word, are made spiritual.
+
+82. After this, a man from the northern quarter came running in great
+haste, and looked at me with a threatening countenance, and addressing
+me in a passionate tone of voice, said, "Are you the man that wishes to
+seduce the world, under the notion of re-establishing a new church,
+which you understand by the New Jerusalem coming down out of heaven from
+God; and teaching, that the Lord will endow with love truly conjugial
+those who embrace the doctrines of that church; the delights and
+felicity of which love you exalt to the very heaven? Is not this a mere
+fiction? and do you not hold it forth as a bait and enticement to accede
+to your new opinions? But tell me briefly, what are the doctrinals of
+the New Church, and I will see whether they agree or disagree." I
+replied, "The doctrines of the church, which is meant by the New
+Jerusalem, are as follow: I. That there is one God, in whom there is a
+divine trinity; and that he is the LORD JESUS CHRIST. II. That a saving
+faith is to believe on him. III. That evils are to be shunned, because
+they are of the devil and from the devil. IV. That goods are to be done,
+because they are of God and from God. V. That these are to be done by a
+man as from himself; but that it ought to be believed, that they are
+done from the Lord with him and by him." On hearing these doctrines, his
+fury for some moments abated; but after some deliberation he again
+looked at me sternly, and said, "Are these five precepts the doctrines
+of faith and charity of the New Church?" I replied, "They are." He then
+asked sharply, "How can you demonstrate the FIRST, 'that there is one
+God in whom there is a divine trinity; and that he is the Lord Jesus
+Christ?" I said, "I demonstrate it thus: Is not God one and individual?
+Is not there a trinity? If God be one and individual, is not he one
+person? If he be one person, is not the trinity in that person? That
+this God is the LORD JESUS CHRIST, is evident from these considerations,
+that he was conceived from God the Father, Luke i. 34, 35; and thus that
+as to his soul he is God; and hence, as he himself saith, that the
+Father and himself are one, John x. 30; that he is in the Father, and
+the Father in him, John xix. 10, 11; that he that seeth him and knoweth
+him, seeth and knoweth the Father, John xiv. 7, 9; that no one seeth and
+knoweth the Father, except he that is in the bosom of the Father, John
+i. 18; that all things of the Father are his, John iii. 35; chap. xvi.
+15; that he is the Way, the Truth, and the Life; and that no one cometh
+to the Father but by him, John xiv. 6; thus of or from him, because the
+Father is in him; and, according to Paul, that all the fulness of the
+Godhead dwelleth bodily in him, Coloss. ii. 9; and moreover, that he
+hath power over all flesh, John xvii. 2; and that he hath all power in
+heaven and in earth, Matt, xxviii. 18: from which declarations it
+follows, that he is God of heaven and earth." He afterwards asked how I
+proved the SECOND, "that a saving faith is to believe on him?" I said,
+"By these words of the Lord, 'This is the will of the Father, that every
+one that BELIEVETH ON THE SON should have eternal life, John vi. 40.'
+'God so loved the world, that he gave his only-begotten Son, that every
+one that BELIEVETH ON HIM should not perish, but should have eternal
+life,' John iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eternal
+life; but he that believeth not the Son will not see life; but the wrath
+of God abideth on him,' John iii. 36." He afterwards said, "Demonstrate
+also the THIRD, and the next two doctrines:" I replied, "What need is
+there to demonstrate 'that evils ought to be shunned, because they are
+of the devil and from the devil; and that goods ought to be done,
+because they are of God and from God;' also 'that the latter are to be
+done by a man as from himself; but that he ought to believe that they
+are from the Lord with him and by him?' That these three doctrines are
+true, is confirmed by the whole Sacred Scripture from beginning to end;
+for what else is therein principally insisted on, but to shun evils and
+do goods, and believe on the Lord God? Moreover, without these three
+doctrines there can be no religion: for does not religion relate to
+life? and what is life but to shun evils and do goods? and how can a man
+do the latter and shun the former but as from himself? Therefore if you
+remove these doctrines from the church, you remove from it the Sacred
+Scripture, and also religion; and these being removed, the church is no
+longer a church." The man on hearing this retired, and mused on what he
+had heard; but still he departed in indignation.
+
+       *       *       *       *       *
+
+ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND
+TRUTH.
+
+83. There are both internal and external origins of conjugial love, and
+several of each; nevertheless there is but one inmost or universal
+origin of all. That this origin is the marriage of good and truth, shall
+be demonstrated in what now follows. The reason why no one heretofore
+has deduced the origin of that love from this ground, is, because it has
+never yet been discovered that there is any union between good and
+truth; and the reason why this discovery has not been made, is, because
+good does not appear in the light of the understanding, as truth does,
+and hence the knowledge of it conceals itself and evades every inquiry:
+and as from this circumstance good is as it were unknown, it was
+impossible for any one to conjecture that any marriage subsisted between
+it and truth: yea, before the rational natural sight, good appears so
+different from truth, that no conjunction between them can be supposed.
+That this is the case, may be seen from common discourse whenever they
+are mentioned; as when it is said, "This is good," truth is not at all
+thought of; and when it is said, "This is true," neither is good at all
+thought of; therefore at this day it is believed by many, that truth is
+one thing and good another; and by many also, that a man is intelligent
+and wise, and thereby a man (_homo_), according to the truths which he
+thinks, speaks, writes, and believes, and not at the same time according
+to goods. That nevertheless there is no good without truth, nor any
+truth without good, consequently that there is an eternal marriage
+between them; also that this marriage is the origin of conjugial love,
+shall now be shewn and explained in the following order: I. _Good and
+truth are the universals of creation, and thence are in all created
+things; but they are in created subjects according to the form of each._
+II. _There is neither solitary good nor solitary truth, but in all cases
+they are conjoined._ III. _There is the truth of good, and from this the
+good of truth; or truth grounded in good, and good grounded in that
+truth: and in those two principles is implanted from creation an
+inclination to join themselves together into a one._ IV. _In the
+subjects of the animal kingdom, the truth of good, or truth grounded in
+good, is male (or masculine); and the good of that truth, or good
+grounded in that truth, is female (or feminine)._ V. _From the influx of
+the marriage of good and truth from the Lord, the love of the sex and
+conjugial love are derived._ VI. _The love of the sex belongs to the
+external or natural man, and hence it is common to every animal._ VII.
+_But conjugial love belongs to the internal or spiritual man; and hence
+this love is peculiar to man._ VIII. _With man conjugial love is in the
+love of the sex as a gem in its matrix._ IX. _The love of the sex with
+man is not the origin of conjugial love, but its first rudiment; thus it
+is like an external natural principle, in which an internal spiritual
+principle is implanted._ X. _During the implantation of conjugial love,
+the love of the sex inverts itself and becomes the chaste love of the
+sex._ XI. _The male and the female were created to be the essential form
+of the marriage of good and truth._ XII. _They are that form in their
+inmost principles, and thence in what is derived from those principles,
+in proportion as the interiors of their minds are opened._ We will now
+proceed to the explanation.
+
+84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE IN
+ALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE
+FORM OF EACH. The reason why good and truth are the universals of
+creation, is, because these two are in the Lord God the Creator; yea,
+they are himself; for he is essential divine good and essential divine
+truth. But this enters more clearly into the perception of the
+understanding, and thereby into the ideas of thought, if instead of good
+we say love, and instead of truth we say wisdom: consequently that in
+the Lord God the Creator there are divine love and divine wisdom, and
+that they are himself; that is, that he is essential love and essential
+wisdom; for those two are the same as good and truth. The reason of this
+is, because good has relation to love, and truth to wisdom; for love
+consists of goods, and wisdom truths. As the two latter and the two
+former are one and the same, in the following pages we shall sometimes
+speak of the latter and sometimes of the former, while by both the same
+is understood. This preliminary observation is here made, lest different
+meanings should be attached to the expressions when they occur in the
+following pages.
+
+85. Since therefore the Lord God the Creator is essential love and
+essential wisdom, and from him was created the universe, which thence is
+as a work proceeding from him, it must needs be, that in all created
+things there is somewhat of good and of truth from him; for whatever is
+done and proceeds from any one, derives from him a certain similarity to
+him. That this is the case, reason also may see from the order in which
+all things in the universe were created; which order is, that one exists
+for the sake of another, and that thence one depends upon another, like
+the links of a chain: for all things are for the sake of the human race,
+that from it the angelic heaven may exist, through which creation
+returns to the Creator himself, in whom it originated: hence there is a
+conjunction of the created universe with its Creator, and by conjunction
+everlasting conservation. Hence it is that good and truth are called the
+universals of creation. That this is the case, is manifested to every
+one who takes a rational view of the subject: he sees in every created
+thing something which relates to good, and something which relates to
+truth.
+
+86. The reason why good and truth in created subjects are according to
+the form of each, is, because every subject receives influx according to
+its form. The conservation of the whole consists in the perpetual influx
+of divine good and divine truth into forms created from those
+principles; for thereby subsistence or conservation is perpetual
+existence or creation. That every subject receives influx according to
+its form, may be illustrated variously; as by the influx of heat and
+light from the sun into vegetables of every kind; each of which receives
+influx according to its form; thus every tree and shrub according to its
+form, every herb and every blade of grass according to its form: the
+influx is alike into all; but the reception, which is according to the
+form, causes every species to continue a peculiar species. The same
+thing may also be illustrated by the influx into animals of every kind
+according to the form of each. That the influx is according to the form
+of every particular thing, may also be seen by the most unlettered
+person, if he attends to the various instruments of sound, as pipes,
+flutes, trumpets, horns, and organs which give forth a sound from being
+blown alike, or from a like influx of air, according to their respective
+forms.
+
+87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALL
+CASES THEY ARE CONJOINED. Whoever is desirous from any of the senses to
+acquire an idea respecting good, cannot possibly find it without the
+addition of something which exhibits and manifests it: good without this
+is a nameless entity; and this something, by which it is exhibited and
+manifested, has relation to truth. Pronounce the term _good_ only, and
+say nothing at the same time of this or that thing with which it is
+conjoined; or define it abstractedly, or without the addition of
+anything connected with it; and you will see that it is a mere nothing,
+and that it becomes something with its addition; and if you examine the
+subject with discernment, you will perceive that good, without some
+addition, is a term of no predication, and thence of no relation, of no
+affection, and of no state; in a word, of no quality. The case is
+similar in regard to truth, if it be pronounced and heard without what
+it is joined with: that what it is joined with relates to good, may be
+seen by refined reason. But since goods are innumerable, and each
+ascends to its greatest, and descends to its least, as by the steps of a
+ladder, and also, according to its progression and quality, varies its
+name, it is difficult for any but the wise to see the relation of good
+and truth to their objects, and their conjunction in them. That
+nevertheless there is not any good without truth, nor any truth without
+good, is manifest from common perception, provided it be first
+acknowledged that every thing in the universe has relation to good and
+truth; as was shewn in the foregoing article, n. 84, 85. That there is
+neither solitary good nor solitary truth, may be illustrated and at the
+same time confirmed by various considerations; as by the following: that
+there is no essence without a form, nor any form without an essence; for
+good is an essence or _esse_; and truth is that by which the essence is
+formed and the _esse_ exists. Again in a man (_homo_) there are the will
+and the understanding. Good is of the will, and truth is of the
+understanding; and the will alone does nothing but by the understanding;
+nor does the understanding alone do anything but from the will. Again,
+in a man there are two fountains of bodily life, the heart and the
+lungs. The heart cannot produce any sensitive and moving life without
+the respiring lungs; neither can the lungs without the heart. The heart
+has relation to good, and the respiration of the lungs to truth: there
+is also a correspondence between them. The case is similar in all the
+things of the mind and of the body belonging to him; but we have not
+leisure to produce further confirmations in this place; therefore the
+reader is referred to the ANGELIC WISDOM CONCERNING THE DIVINE
+PROVIDENCE, n. 3-16, where this subject is more fully confirmed and
+explained in the following order: I. That the universe with all its
+created subjects, is from the divine love by the divine wisdom; or, what
+is the same thing, from the divine good by the divine truth. II. That
+the divine good and the divine truth proceed as a one from the Lord.
+III. That this one, in a certain image, is in every created thing. V.
+That good is not good, only so far as it is united with truth; and that
+truth is not truth, only so far as it is united with good. VII. That the
+Lord doesn't suffer that any thing should be divided; wherefore a man
+must either be in good and at the same time in truth, or in evil and at
+the same time in falsehood: not to mention several other considerations.
+
+88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR
+TRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSE
+TWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOIN
+THEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct idea
+be acquired concerning these principles; because on such idea depends
+all knowledge respecting the essential origin of conjugial love: for, as
+will be seen presently, the truth of good, or truth grounded on good, is
+male (or masculine), and the good of truth, or good grounded in that
+truth, is female (or feminine): but this may be comprehended more
+distinctly, if instead of good we speak of love, and instead of truth we
+speak of wisdom; which are one and the same, as may be seen above, n.
+84. Wisdom cannot exist with a man but by means of the love of growing
+wise; if this love be taken away, it is altogether impossible for him to
+become wise. Wisdom derived from this love is meant by the truth of
+good, or by truth grounded in good: but when a man has procured to
+himself wisdom from that love, and loves it in himself, or himself for
+its sake, he then forms a love which is the love of wisdom, and is meant
+by the good of truth, or by good grounded in that truth. There are
+therefore two loves belonging to a man, whereof one, which is prior, is
+the love of growing wise; and the other, which is posterior, is the love
+of wisdom: but this latter love if it remains with man, is an evil love,
+and is called self-conceit, or the love of his own intelligence. That it
+was provided from creation, that this love should be taken out of the
+man, lest it should destroy him, and should be transferred to the woman,
+for the effecting of conjugial love, which restores man to integrity,
+will be confirmed in the following pages. Something respecting those two
+loves, and the transfer of the latter to the woman, may be seen above,
+n. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. If
+therefore instead of love is understood good, and instead of wisdom
+truth, it is evident, from what has been already said, that there exists
+the truth of good, or truth grounded in good, and from this the good of
+truth, or good grounded in that truth.
+
+89. The reason why in these two principles there is implanted from
+creation an inclination to join themselves together into a one, is
+because the one was formed from the other; wisdom being formed from the
+love of growing wise, or truth being formed from good; and the love of
+wisdom being formed from that wisdom, or the good of truth from that
+truth; from which formation it may be seen, that there is a mutual
+inclination to re-unite themselves, and to join themselves together into
+a one. This effect takes place with men who are in genuine wisdom, and
+with women who are in the love of that wisdom in the husband; thus with
+those who are in love truly conjugial. But concerning the wisdom which
+ought to exist with the man, and which should be loved by the wife, more
+will be said in what follows.
+
+90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH
+GROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, OR
+GOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the
+Lord, the Creator and Supporter of the universe, there flows a perpetual
+union of love and wisdom, or a marriage of good and truth, and that
+created subjects receive the influx, each according to its form, was
+shewn above, n. 84-86: but that the male from this marriage, or from
+that union, receives the truth of wisdom, and that the good of love from
+the Lord is conjoined thereto according to reception, and that this
+reception takes place in the intellect, and that hence the male is born
+to become intellectual, reason, by its own light, may discover from
+various particulars respecting him, especially from his affection,
+application, manners, and form. It is discoverable from his AFFECTION,
+which is the affection of knowing, of understanding, and of growing
+wise; the affection of knowing takes place in childhood, the affection
+of understanding in youth and in the entrance upon manhood, and the
+affection of growing wise takes place from the entrance upon manhood
+even to old age; from which it is evident, that his nature or peculiar
+temper is inclinable to form the intellect; consequently that he is born
+to become intellectual: but as this cannot be effected except by means
+of love, therefore the Lord adjoins love to him according to his
+reception; that is, according to his intention in desiring to grow wise.
+The same is discoverable from his APPLICATION, which is to such things
+as respect the intellect, or in which the intellect is predominant;
+several of which relate to public offices and regard the public good.
+The same is discoverable too from his MANNERS, which are all grounded in
+the intellect as a ruling principle; in consequence whereof the actions
+of his life, which are meant by manners, are rational; and if not, still
+he is desirous they should appear so; masculine rationality is also
+discernible in every one of his virtues. Lastly, the same is
+discoverable from his FORM, which is different and totally distinct from
+the female form; on which subject see also what was said above, n. 33.
+Add to this, that the principle of prolification is in him, which is
+derived from the intellect alone; for it is from truth grounded in good
+in the intellect: that the principle of prolification is from this
+source may be seen in the following pages.
+
+91. But that the female is born to be a subject of the will (_ut sit
+voluntaria_), yet a subject of the will as grounded in the intellectual
+principle of the man, or what is the same, to be the love of the man's
+wisdom, because she was formed through his wisdom, (on which subject see
+above, n. 88, 89,) may also appear from the female's affection,
+application, manners, and form. From her AFFECTION, which is the
+affection of loving knowledge, intelligence, and wisdom; nevertheless
+not in herself but in the man; and thus of loving the man: for the man
+(_vir_) cannot be loved merely on account of his form, in that he
+appears as a man (_homo_), but on account of the talent with which he is
+gifted, which causes him to be a man. From her APPLICATION; in that it
+is to such manual works as knitting, needlework, and the like, serving
+for ornament, both to decorate herself and to exalt her beauty: and
+moreover from her application to various domestic duties, which connect
+themselves with the duties of men, which, as was said, relate to public
+offices. They are led to these duties from an inclination to marriage,
+that they may become wives, and thereby one with their husbands. That
+the same is also discoverable from their MANNERS and FORM, needs no
+explanation.
+
+92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD,
+THE LOVE OF THE SEX AND CONJUGIAL LOVE ARE DERIVED. That good and truth
+are the universals of creation, and thence are in all created subjects;
+and that they are in created subjects according to the form of each; and
+that good and truth proceed from the Lord not as two but as one, was
+shewn above, n. 84-87: from these considerations it follows, that the
+UNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the
+universe from its primaries to its ultimates; thus from angels even to
+worms. The reason why such a sphere of the marriage of good and truth
+proceeds from the Lord, is, because it is also the sphere of
+propagation, that is, of prolification and fructification; and this
+sphere is the same with the divine providence relating to the
+preservation of the universe by successive generations. Now since this
+universal sphere, which is that of the marriage of good and truth, flows
+into its subjects according to the form of each, see n. 86, it follows
+that the male receives it according to his form, thus in the intellect,
+because he is in an intellectual form; and that the female receives it
+according to her form, thus in the will, because she is a form of the
+will grounded in the intellect of the man; and since that sphere is also
+the sphere of prolification, it follows that hence is the love of the
+sex.
+
+93. The reason why conjugial love also is from this same source, is,
+because that sphere flows into the form of wisdom with men, and also
+with angels; for a man may increase in wisdom to the end of his life in
+the world, and afterwards to eternity in heaven; and in proportion as he
+increases in wisdom, his form is perfected; and this form receives not
+the love of the sex, but the love of one of the sex; for with one of the
+sex it may be united to the inmost principles in which heaven with its
+felicities consists, and this union is conjugial love.
+
+94. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, AND
+HENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, and
+becomes more and more interiorly natural, and in proportion as he loves
+intelligence he becomes rational, and afterwards, if he loves wisdom, he
+becomes spiritual. What the wisdom is by which a man becomes spiritual,
+will be shewn in the following pages, n. 130. Now as a man advances from
+knowledge into intelligence, and from intelligence into wisdom, so also
+his mind changes its form; for it is opened more and more, and conjoins
+itself more nearly with heaven, and by heaven with the Lord; hence it
+becomes more enamored of truth, and more desirous of the good of life.
+If therefore he halts at the threshold in the progression to wisdom, the
+form of his natural mind remains; and this receives the influx of the
+universal sphere, which is that of the marriage of good and truth, in
+the same manner as it is received by the inferior subjects of the animal
+kingdom--beasts and birds; and as these are merely natural, the man in
+such case becomes like them, and thereby loves the sex just as they do.
+This is what is meant by the assertion,--the love of the sex belongs to
+the external or natural man, and hence it is common to every animal.
+
+95. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OR SPIRITUAL MAN;
+AND HENCE THIS LOVE IS PECULIAR TO MAN. The reason why conjugial love
+belongs to the internal or spiritual man is, because in proportion as a
+man becomes more intelligent and wise, in the same proportion he becomes
+more internal and spiritual, and in the same proportion the form of his
+mind is more perfected; and this form receives conjugial love: for
+therein it perceives and is sensible of a spiritual delight, which is
+inwardly blessed, and a natural delight thence arising, which derives
+its soul, life, and essence from the spiritual delight.
+
+96. The reason why conjugial love is peculiar to man, is because he only
+can become spiritual, he being capable of elevating his intellect above
+his natural loves, and from that state of elevation of seeing them
+beneath him, and of judging of their quality, and also of amending,
+correcting, and removing them. No other animal can do this; for the
+loves of other animals are altogether united with their inborn
+knowledge; on which account this knowledge cannot be elevated into
+intelligence, and still less into wisdom; in consequence of which every
+other animal is led by the love implanted in his knowledge, as a blind
+person is led through the streets by a dog. This is the reason which
+conjugial love is peculiar to man; it may also be called native and near
+akin to him; because man has the faculty of growing wise, with which
+faculty this love is united.
+
+97. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THE SEX AS A GEM IN
+ITS MATRIX. As this however is merely a comparison, we will explain it
+in the article which immediately follows: this comparison also
+illustrates what was shown just above, n. 94, 95,--that the love of the
+sex belongs to the external or natural man, and conjugial love to the
+internal or spiritual man.
+
+98. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIN OF CONJUGIAL
+LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE AN EXTERNAL NATURAL
+PRINCIPLE, IN WHICH AN INTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. The
+subject here treated of is love truly conjugial, and not ordinary love,
+which also is called conjugial, and which with some is merely the
+limited love of the sex. Love truly conjugial exists only with those who
+desire wisdom, and who consequently advance more and more into wisdom.
+These the Lord foresees, and provides for them conjugial love; which
+love indeed commences with them from the love of the sex, or rather by
+it; but still it does not originate in it; for it originates in
+proportion to the advancement in wisdom and the dawning of the light
+thereof in man; for wisdom and that love are inseparable companions. The
+reason why conjugial love commences by the love of the sex is, because
+before a suitable consort is found, the sex in general is loved and
+regarded with a fond eye, and is treated with civility from a moral
+ground: for a young man has to make his choice; and while this is
+determining, from an innate inclination to marriage with one, which lies
+concealed in the interiors of his mind, his external receives a gentle
+warmth. A further reason is, because determinations to marriage are
+delayed from various causes even to riper years, and in the mean time
+the beginning of that love is as lust; which with some actually goes
+astray into the love of the sex; yet with them it is indulged no further
+than may be conducive to health. This, however, is to be understood as
+spoken of the male sex, because it has enticements which actually
+inflame it; but not of the female sex. From these considerations it is
+evident that the love of the sex is not the origin of love truly
+conjugial; but that it is its first rudiment in respect to time, yet not
+in respect to end; for what is first in respect to end, is first in the
+mind and its intention, because it is regarded as primary; but to this
+first there is no approaching unless successively through mediums, and
+these are not first in themselves, but only conducive to what is first
+in itself.
+
+99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THE LOVE OF THE SEX
+INVERTS ITSELF AND BECOMES THE CHASTE LOVE OF THE SEX. It is said that
+in this case the love of the sex inverts itself; because while conjugial
+love is coming to its origin, which is in the interiors of the mind, it
+sees the love of the sex not before itself but behind, or not above
+itself but beneath, and thus as somewhat which it passes by and leaves.
+The case herein is similar to that of a person climbing from one office
+to another through a great variety, till he reaches one which exceeds
+the rest in dignity; when he looks back upon the offices through which
+he had passed, as behind or beneath him; or as when a person intends a
+journey to the palace of some king, after his arrival at his journey's
+end, he inverts his view in regard to the objects which he had seen in
+the way. That in this case the love of the sex remains and becomes
+chaste, and yet, to those who are principled in love truly conjugial, is
+sweeter than it was before, may be seen from the description given of it
+by those in the spiritual world, in the two MEMORABLE RELATIONS, n. 44,
+and 55.
+
+100. XI. THE MALE AND THE FEMALE WERE CREATED TO BE THE ESSENTIAL FORM
+OF THE MARRIAGE OF GOOD AND TRUTH. The reason for this is, because the
+male was created to be the understanding of truth, thus truth in form;
+and the female was created to be the will of good, thus good in form;
+and there is implanted in each, from their inmost principles, an
+inclination to conjunction into a one, as may be seen above, n. 88; thus
+the two make one form, which emulates the conjugial form of good and
+truth. It is said to emulate it, because it is not the same, but is like
+it; for the good which joins itself with the truth belonging to the man,
+is from the Lord immediately; whereas the good of the wife, which joins
+itself with the truth belonging to the man, is from the Lord mediately
+through the wife; therefore there are two goods, the one internal, the
+other external, which join themselves with the truth belonging to the
+husband, and cause him to be constantly in the understanding of truth,
+and thence in wisdom, by love truly conjugial: but on this subject more
+will be said in the following pages.
+
+101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR INMOST PRINCIPLES, AND
+THENCE IN WHAT IS DERIVED FROM THOSE PRINCIPLES, IN PROPORTION AS THE
+INTERIORS OF THEIR MINDS ARE OPENED. There are three things of which
+every man consists, and which follow in an orderly connection,--the
+soul, the mind, and the body: his inmost is the soul, his middle is the
+mind, and his ultimate is the body. Every thing which flows from the
+Lord into a man, flows into his inmost principle, which is the soul, and
+descends thence into his middle principle, which is the mind, and
+through this into his ultimate principle, which is the body. Such is the
+nature of the influx of the marriage of good and truth from the Lord
+with man: it flows immediately into his soul, and thence proceeds to the
+principles next succeeding, and through these to the extreme or
+outermost: and thus conjointly all the principles constitute conjugial
+love. From an idea of this influx it is manifest, that two married
+partners are the form of conjugial love in their inmost principles, and
+thence in those derived from the inmost.
+
+102. But the reason why married partners become that form in proportion
+as the interiors of their minds are opened, is, because the mind is
+successively opened from infancy even to extreme old age: for a man is
+born corporeal: and in proportion as the mind is opened proximately
+above the body, he becomes rational; and in proportion as his rational
+principle is purified, and as it were drained of the fallacies which
+flow in from the bodily senses, and of the concupiscences which flow in
+from the allurements of the flesh, in the same proportion it is opened;
+and this is affected solely by wisdom: and when the interiors of the
+rational mind are open, the man becomes a form of wisdom; and this form
+is the receptacle of love truly conjugial. "The wisdom which constitutes
+this form, and receives this love, is rational, and at the same time
+moral, wisdom: rational wisdom regards the truths and goods which appear
+inwardly in man, not as its own, but as flowing in from the Lord; and
+moral wisdom shuns evils and falses as leprosies, especially the evils
+of lasciviousness, which contaminate its conjugial love."
+
+       *       *       *       *       *
+
+103. To the above I shall add two MEMORABLE RELATIONS: the FIRST is
+this. One morning before sun-rise I was looking towards the east in the
+spiritual world, and I saw four horsemen as it were issuing from a cloud
+refulgent with the flame of the dawning day. On their heads they had
+crested helmets, on their arms as it were wings, and around their bodies
+light orange-colored tunics; thus clad as for expedition, they rose in
+their seats, and gave their horses the reins, which thus ran as if they
+had had wings to their feet. I kept my eye fixed on their course or
+flight, desiring to know where they were going; and lo! three of the
+horsemen took their direction towards three different quarters, the
+south, the west, and the north; and the fourth in a short space of time
+halted in the east. Wondering at all this, I looked up into heaven, and
+inquired where those horsemen were going? I received for answer, "To the
+wise men in the kingdoms of Europe, who with clear reasoning and acute
+discernment discuss the subjects of their investigation, and are
+distinguished above the rest for their genius, that they may assemble
+together and explain the secret RESPECTING THE ORIGIN OF CONJUGIAL LOVE,
+AND RESPECTING ITS VIRTUE OR POTENCY."
+
+It was then said from heaven, "Wait awhile, and you will see
+twenty-seven chariots; three, in which are Spaniards; three, in which
+are Frenchmen; three, in which are Italians; three, in which are
+Germans; three, in which are Dutchmen or Hollanders; three, in which are
+Englishmen; three, in which are Swedes; three, in which are Danes; and
+three, in which are Poles." In about two hours I saw the chariots, drawn
+by horses of a pale-red color, with remarkable trappings: they passed
+rapidly along towards a spacious house in the confines of the east and
+south, around which all alighted from their several chariots, and
+entered in with much confidence. Then it was said to me, "Go, and do you
+also enter, and you will hear." I went and entered: and on examining the
+house within, I saw that it was square, the sides looking to the four
+quarters: in each side there were three high windows of crystalline
+glass, the frames of which were of olive-wood; on each side of the
+frames were projections from the walls, like chambers vaulted above, in
+which there were tables. The walls of these chambers were of cedar, the
+roof of the noble almug wood, and the floor of poplar boards. Near the
+eastern wall, where no windows were seen, there was set a table overlaid
+with gold, on which was placed a TURBAN set with precious stones, which
+was to be given as a prize or reward to him who should by investigation
+discover the secret about to be proposed. While my attention was
+directed to the chamber projections like closets near the windows, I saw
+five men in each from every kingdom of Europe, who were prepared and
+waiting to know the object for the exercise of their judgements. An
+angel then presented himself in the middle of the palace, and said, "The
+object for the exercise of your judgements shall be RESPECTING THE
+ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY.
+Investigate this and decide upon it; and write your decision on a piece
+of paper, and put it into the silver urn which you see placed near the
+golden table, and subscribe the initial letter of the kingdom from which
+you come; as F for French, B for Batavians or Hollanders, I for
+Italians, E for English, P for Poles, G for German, H for Spaniards
+(_Hispani_), D for Danes, S for Swedes." As he said this, the angel
+departed, saying, "I will return." Then the five men, natives of the
+same country, in each closet near the windows, took into consideration
+the proposed subject, examined it attentively, and came to a decision
+according to their respective talents and powers of judgement, which
+they wrote on a piece of paper, and placed it in the silver urn, having
+first subscribed the initial letter of their kingdom. This business
+being accomplished in about three hours, the angel returned and drew the
+papers in order from the urn, and read them before the assembly.
+
+104. From the FIRST PAPER which he happened to lay hold of, he read as
+follows; "We five, natives of the same country, in one closet have
+decreed that the origin of conjugial love is from the most ancient
+people in the golden age, and that it was derived to them from the
+creation of Adam and his wife; hence is the origin of marriages, and
+with marriages the origin of conjugial love. The virtue or potency of
+conjugial love we derive from no other source than climate or situation
+in regard to the sun, and the consequent heat of the country; and we are
+confirmed in this sentiment, not by vain conjectures of reason, but by
+evident proofs of experience, as by the case of the people who live
+under the line, or the equinoctial, where the heat of the day is
+intense, and by the case of those who live nearer to the line, or more
+distant from it; and also from the co-operation of the sun's heat with
+the vital heat in the living creatures of the earth and the fowls of
+heaven, in the time of spring during prolification. Moreover, what is
+conjugial love but heat, which becomes virtue or potency, if the heat
+supplied from the sun be added to it?" To this decision was subscribed
+the letter H, the initial of the kingdom from which they were.
+
+105. After this he put his hand into the urn a SECOND TIME, and took out
+a paper from which he read as follows: "We, natives of the same country,
+in our lodge have agreed that the origin of conjugial love is the same
+with the origin of marriages, which were sanctioned by laws in order to
+restrain man's innate concupiscences prompting him to adultery, which
+ruins the soul, defiles the reason, pollutes the morals, and infects the
+body with disease: for adultery is not human but bestial, not rational
+but brutish, and thus not in any respect Christian but barbarous: with a
+view to the condemnation of such adultery, marriages originated, and at
+the same time conjugial love. The case is the same with the virtue or
+potency of this love; for it depends on chastity, which consists in
+abstaining from the rovings of whoredom: the reason is, because virtue
+or potency, with him who loves his married partner alone, is confined to
+one, and is thus collected and as it were concentrated; and then it
+becomes refined like a quintessence from which all defilement is
+separated, which would otherwise be dispersed and cast away in every
+direction. One of us five, who is a priest, has also added
+predestination as a cause of that virtue or potency, saying, 'Are not
+marriages predestinated? and this being the case, are not the progeny
+thence issuing and the means conducive thereto, predestinated also?' He
+insisted on adding this cause because he had sworn to it." To this
+decision was subscribed the letter B. On hearing it, a certain spirit
+observed with a smile, "How fair an apology is predestination for
+weakness or impotence!"
+
+106. Presently he drew from the urn a THIRD PAPER, from which he read as
+follows: "We, natives of the same country, in our department have
+deliberated concerning the causes of the origin of conjugial love, and
+have seen this to be the principal, that it is the same with the origin
+of marriage, because conjugial love had no existence before marriage;
+and the ground of its existence is, that when any one is desperately in
+love with a virgin, he desires in heart and soul to possess her as being
+lovely above all things; and as soon as she betroths herself to him he
+regards her as another self. That this is the origin of conjugial love,
+is clearly manifest from the fury of every man against his rivals, and
+from the jealousy which takes place in case of violation. We afterwards
+considered the origin of the virtue or potency of this love; and the
+sentiments of three prevailed against the other two, viz., that virtue
+or potency with a married partner arises from some degree of
+licentiousness with the sex. They affirmed that they knew from
+experience that the potency of the love of the sex is greater than the
+potency of conjugial love." To this decision was subscribed the letter
+I. On hearing it, there was a cry from the table, "Remove this paper and
+take another out of the urn."
+
+107. And instantly he drew out a FOURTH, from which he read as follows:
+"We, natives of the same country, under our window have come to this
+conclusion, that the origin of conjugial love and of the love of the sex
+is the same, the former being derived from the latter; only that the
+love of the sex is unlimited, indeterminate, loose, promiscuous, and
+roving; whereas conjugial love is limited, determinate, fixed, regular,
+and constant; and that this love therefore has been sanctioned and
+established by the prudence of human wisdom as necessary to the
+existence of every empire, kingdom, commonwealth, and even society; for
+without it men would wander like droves of cattle in fields and forests,
+with harlots and ravished females, and would fly from one habitation to
+another to avoid the bloody murders, violations, and depredations,
+whereby the whole human race would be in danger of being extirpated.
+This is our opinion concerning the origin of conjugial love. But the
+virtue or potency of conjugial love we deduce from an uninterrupted
+state of bodily health continuing from infancy to old age; for the man
+who always retains a sound constitution and enjoys a continual freedom
+from sickness, feels his vigor unabated, while his fibres, nerves,
+muscles, and sinews, are neither torpid, relaxed, nor feeble, but retain
+the full strength of their powers: farewell." To this decision was
+subscribed the letter E.
+
+108. FIFTHLY, he drew a paper out of the urn, from which he read as
+follows: "We, natives of the same country, at our table, from the
+rationality of our minds, have examined into the origin of conjugial
+love and of its virtue or potency; and from all the considerations which
+have presented themselves, we have seen and concluded upon no other
+origin of conjugial love than this: that every man, from incentives and
+consequent incitements which are concealed in the interiors of his mind
+and body, after indulging in various desires of his eyes, at length
+fixes his mind and inclination on one of the female sex, until his
+passion is determined entirely to her: from this moment his warmth is
+enkindled more and more, until at length it becomes a flame; in this
+state the inordinate love of the sex is banished, and conjugial love
+takes its place. A youthful bridegroom under the influence of this
+flame, knows no other than that the virtue or potency of this love will
+never cease; for he wants experience and therefore knowledge respecting
+a state of the failure of his powers, and of the coldness of love which
+then succeeds to delights: conjugial love therefore has its origin in
+this first ardor before the nuptial ceremony, and from the same source
+it derives its virtue or potency; but this virtue or potency changes its
+aspect after the nuptial ceremony, and decreases and increases; yet
+still it continues with regular changes, or with decrease and increase,
+even to old age, by means of prudent moderation, and by restraining the
+libidinous desires which burst forth from the lurking places of the mind
+not yet thoroughly purified: for libidinous desire precedes wisdom. This
+is our judgement concerning the origin and continuance of conjugial
+virtue or potency." To this decision was subscribed the letter P.
+
+109. SIXTHLY, he drew out a paper, from which he read as follows: "We,
+natives of the same country, from the fellowship subsisting among us,
+have attentively considered the causes of the origin of conjugial love,
+and have agreed in assigning two; one of which is the right education of
+children, and the other the distinct possession of inheritances. We have
+assigned these two, because they aim at and regard the same end, which
+is the public good: and this end is obtained, because infants conceived
+and born from conjugial love become proper and true children; and these
+in consequence of the natural love of the parents, exalted by the
+consideration of their offspring being legitimate, are educated to be
+heirs of all their parents' possessions both spiritual and natural. That
+the public good is founded on a right education of children and on a
+distinct possession of inheritances, is obvious to reason. Of the love
+of the sex and conjugial love, the latter appears as if it were one with
+the former, but it is distinctly different; neither is the one love near
+to the other, but within it; and what is within is more excellent than
+what is without: and we have seen that conjugial love from creation is
+within, and lies hid in the love of the sex, just as an almond does in
+its shell; therefore when conjugial love comes out of its shell, which
+is the love of the sex, it glitters before the angels like a gem, a
+beryl, and astroites. The reason of this is, because on conjugial love
+is inscribed the safety of the whole human race, which we conceive to be
+understood by the public good. This is our judgement respecting the
+origin of this love. With respect to the origin of its virtue or
+potency, from a consideration of its causes, we have concluded it to be
+the development and separation of conjugial love from the love of the
+sex, which is effected by wisdom on the man's part, and by the love of
+the man's wisdom on the part of the wife: for the love of the sex is
+common to man and beast; whereas conjugial love is peculiar to men:
+therefore so far as conjugial love is developed and separated from the
+love of the sex, so far a man is a man and not a beast; and a man
+acquires virtue or potency from his love, as a beast does from his." To
+this decision was subscribed the letter G.
+
+110. SEVENTHLY, he drew out a paper from which he read as follows: "We,
+natives of the same country, in the chamber under the light of our
+window, have found our thoughts and thence our judgements exhilarated by
+meditating on conjugial love; for who is not exhilarated by this love,
+which, while it prevails in the mind, prevails also through the whole
+body? We judge of the origin of this love from its delights; for who in
+any case knows or has known the trace of any love except from its
+delight and pleasurableness? The delights of conjugial love in their
+origins are felt as beatitudes, satisfactions, and happinesses, in their
+derivations as pleasantnesses and pleasures, and in their ultimates as
+superlative delights. The love of the sex therefore originates when the
+interiors of the mind, and thence the interiors of the body, are opened
+for the influx of those delights; but conjugial love originated at the
+time when, from entering into marriage engagements, the primitive sphere
+of that love ideally promoted those delights. The virtue or potency of
+this love arises from its passing, with its inmost principles, from the
+mind into the body; for the mind, by derivation from the head, is in the
+body, while it feels and acts, especially when it is delighted from this
+love: hence we judge of the degrees of its potency and the regularity of
+its alterations. Moreover we also deduce the virtue of potency from the
+stock whence a man is descended: if this be noble on the father's side,
+it becomes also by transmission noble with his offspring. That such
+nobility is generated, inherited and descends by transmission, is
+agreeable to the dictates of reason supported by experience." To this
+decision was subscribed the letter F.
+
+111. From the paper which came forth the EIGHTH in order, he read as
+follows: "We, natives of the same country, in our place of assembly have
+not discovered the real origin of conjugial love, because it lies deeply
+concealed in the sacred repositories of the mind. The most consummate
+vision cannot, by any intellectual effort, reach that love in its
+origin. We have made many conjectures; but after the vain exertion of
+subtle inquiry, we have been in doubt whether our conjectures might not
+be called rather trifling than judicious; therefore whoever is desirous
+to extract the origin of that love from the sacred repositories of his
+mind, and to exhibit it clearly before his eyes, let him go to
+_Delphos_. We have contemplated that love beneath its origin, and have
+seen that in the mind it is spiritual, and as a fountain from which a
+sweet stream flows, whence it descends into the breast, where it becomes
+delightful, and is called bosom love, which in itself is full of
+friendship and confidence, from a full inclination to reciprocality; and
+that when it has passed the breast, it becomes genial love. These and
+similar considerations, which a young man revolves in his mind while he
+is determining his choice to one of the sex, kindle in his heart the
+fire of conjugial love; which fire, as it is the primitive of that love
+is its origin. In respect to the origin of its virtue or potency, we
+acknowledge no other than that love itself, they being inseparable
+companions, yet still they are such that sometimes the one precedes and
+sometimes the other. When the love precedes and the virtue or potency
+follows it, each is noble because in this case potency is the virtue of
+conjugial love; but if the potency precedes and the love follows, each
+is then ignoble; because in this case the love is subordinate to carnal
+potency; we therefore judge of the quality of each from the order in
+which the love descends or ascends, and thus proceeds from its origin to
+its proposed end." To this decision was subscribed the letter D.
+
+112. Lastly, or NINTHLY, he took up a paper, from which he read as
+follows: "We, natives of the same country, in our council-chamber have
+exercised our judgement on the two points proposed, viz., the origin of
+conjugial love, and the origin of its virtue or potency. In the
+subtleties of inquiry respecting the origin of conjugial love, in order
+to avoid obscurity in our reasonings, we have distinguished between the
+love of the sex as being spiritual, natural, and carnal; and by the
+spiritual love of the sex we have understood love truly conjugial,
+because this is spiritual; and by the natural love of the sex we have
+understood polygamical love, because this is natural; and by the merely
+carnal love of the sex we have understood adulterous love because this
+is merely carnal. In exercising our judgements to examine into love
+truly conjugial, we have clearly seen that this love exists only between
+one male and one female, and that from creation it is celestial and
+inmost, the soul and father of all good loves, being inspired into the
+first parents, and capable of being inspired into Christians; it is also
+of such a conjunctive nature that by it two minds may become one mind,
+and two men (_homines_) as it were one man (_homo_); which is meant by
+becoming one flesh. That this love was inspired at creation, is plain
+from these words in the book of creation, '_And a man shall leave father
+and mother, and shall cleave to his wife; and they shall be one flesh_,'
+Gen. ii. 24. That it can be inspired into Christians, is evident from
+these words, '_Jesus said, Have ye not read, that he who made them from
+the beginning, made them male and female, and said, For this cause shall
+a man leave father and mother, and shall cleave to his wife; and they
+two shall be one flesh? Wherefore they are no longer two but one
+flesh_,' Matt. xix. 4-6. So far in regard to the origin of conjugial
+love: but as to the origin of the virtue or potency of love truly
+conjugial, we conceive it to proceed from a similitude of minds and
+unanimity; for when two minds are conjugially united, their thoughts
+spiritually kiss each other, and these inspire into the body their
+virtue or potency." To this decision was subscribed the letter S.
+
+113. There were standing behind an oblong stage in the palace, erected
+before the doors, some strangers from Africa, who cried out to the
+natives of Europe, "Permit one of us to deliver his sentiments
+respecting the origin of conjugial love, and respecting its virtue or
+potency." And immediately all the tables gave signs of assent with their
+hands. Then one of them entered and stood at the table on which the
+turban was placed, and said, "You Christians deduce the origin of
+conjugial love from love itself; but we Africans deduce it from the God
+of heaven and earth. Is not conjugial love a chaste, pure, and holy
+love? Are not the angels of heaven principled therein? Is not the whole
+human race, and thence the whole angelic heaven, the seed of that love?
+And can such super-eminent principle derive its existence from any other
+source than from God himself, the Creator and Preserver of the universe?
+You Christians deduce conjugial virtue or potency from various causes
+rational and natural; but we Africans deduce it from the state of man's
+conjunction with the God of the universe. This state we call a state of
+religion; but you call it a state of the church: for when the love is
+derived from that state, and is fixed and permanent, it must needs
+produce its own virtue, which resembles it, and thus also is fixed and
+permanent. Love truly conjugial is known only to those few who live near
+to God; consequently the potency of that love is known to none else.
+This potency is described by the angels in the heavens as the delight of
+a perpetual spring."
+
+114. As he said these word, the whole assembly arose, and lo! behind the
+golden table on which lay the turban, there appeared a window that had
+not before been seen; and through it was heard a voice, saying, "THE
+AFRICAN IS TO HAVE THE TURBAN." The angel then gave it into his hand,
+but did not place it upon his head; and he went home with it. The
+inhabitants of the kingdoms of Europe then left the assembly and entered
+their chariots, in which they returned to their respective societies.
+
+115. THE SECOND MEMORABLE RELATION. Awaking from sleep at midnight, I
+saw at some elevation towards the east an angel holding in his right
+hand a paper, which appeared extremely bright, being illuminated by the
+light flowing from the sun. In the middle of the paper there was written
+in golden letters, THE MARRIAGE OF GOOD AND TRUTH. From the writing
+there darted forth a splendor which formed a wide circle about the
+paper. This circle or encompassing splendor appeared like the early dawn
+in spring. After this I saw the angel descending with the paper in his
+hand; and as he descended the paper became less and less lucid, and the
+writing, which was THE MARRIAGE OF GOOD AND TRUTH, changed from a golden
+into a silver color, afterwards into a copper color, next into an iron
+color, and at length into the color of iron and copper rust: finally, I
+saw the angel enter an obscure mist, and through the mist descend upon
+the ground; and here I did not see the paper, although he still held it
+in his hand. This happened in the world of spirits, in which all men
+first assemble after their decease. The angel then said to me, "Ask
+those who come hither whether they see me, or anything in my hand."
+There came a great number; one company from the east, another from the
+south, another from the west, and another from the north; and I asked
+those who came from the east and from the south, who in the world had
+applied themselves to literary pursuits, "Do you see any one here with
+me, and anything in his hand?" They all said, "No." I then put the same
+question to those who came from the west and from the north, who in the
+world had believed in the words of the learned; and these gave the same
+answer: nevertheless the last of them, who in the world had been
+principled in simple faith grounded in charity, or in some degree of
+truth grounded in good, when the rest were gone away, said, that they
+saw a man with a paper, the man in a graceful dress, and the paper with
+letters written upon it: and when they applied their eyes nearer to it,
+they said that they could read these words, _The marriage of good and
+truth_; and they addressed the angel, intreating him to explain to them
+the meaning of the writing. He said, "All things in the whole heaven and
+in the whole world, are a marriage of good and truth; for all things
+whatever, both those which live and communicate life and those which do
+not live and do not communicate life, were created from and into the
+marriage of good and truth. There does not exist anything which was
+created into truth alone, or any thing which was created into good
+alone: solitary good or solitary truth is not any thing; but by marriage
+they exist and become something which derives its nature and quality
+from that of the marriage. In the Lord the Creator are divine good and
+divine truth in their very substance: the _esse_ of his substance is
+divine good, and its _existere_ is divine truth: in him also they are in
+their very essential union; for in him they infinitely make a one: and
+since these two in the Creator himself are a one, therefore also they
+are a one in all things created from him; hereby also the Creator is
+conjoined in an eternal covenant as of marriage with all things created
+from himself." The angel further said, that the Sacred Scripture, which
+proceeded immediately from the Lord, is in general and in particular a
+marriage of good and truth; and since the church, which is formed by the
+truth of doctrine, and religion, which is formed by the good of life
+agreeable to the truth of doctrine, are with Christians derived solely
+from the Sacred Scripture, therefore it may manifestly appear, that the
+church in general and in particular is a marriage of good and truth;
+(that this is the case, may be seen in the APOCALYPSE REVEALED, n. 373,
+483.) What has just been said concerning the marriage of good and truth,
+is applicable also to the MARRIAGE OF CHARITY AND FAITH; for good
+relates to charity, and truth to faith. Some of the spirits
+above-mentioned who did not see the angel and the writing, being still
+near, and hearing these things, said in an under tone, "_Yes, we also
+comprehend what has been spoken_;" but the angel then said to them,
+"Turn aside a little from me and speak in like manner." They turned
+aside, and then said aloud, "_It is not so_." After this the angel spoke
+concerning the MARRIAGE OF GOOD AND TRUTH with married pairs, saying,
+that if their minds were in that marriage, the husband being truth, and
+the wife the good thereof, they would both be in the delights of the
+blessedness and innocence, and thence in the happiness which the angels
+of heaven enjoy; and in this state the prolific principle of the husband
+would be in a continual spring, and thereby in the endeavour and vigor
+of propagating its truth, and the wife would be in a continual reception
+thereof from a principle of love. The wisdom which husbands derive from
+the Lord, is sensible of no greater delight than to propagate its
+truths; and the love of wisdom which wives have from the Lord is
+sensible of no higher gratification than to receive those truths as it
+were in the womb, and thus to conceive them, to carry them in the womb,
+and to bring them forth. Spiritual prolifications with the angels of
+heaven are of this sort; and if you are disposed to believe it, natural
+prolifications are also from the same origin. The angel, after a
+salutation of peace, raised himself from the ground, and passing through
+the mist ascended into heaven; and then the paper shone as before
+according to the degrees of ascent; and behold! the circle, which before
+appeared as the dawn of day, descended and dispelled the mist which
+caused darkness on the ground, and a bright sunshine succeeded.
+
+ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE.
+
+116. The reason why the marriage of the Lord and the church, together
+with its correspondence, is here also treated of, is, because without
+knowledge and intelligence on this subject, scarcely any one can know,
+that conjugial love in its origin is holy, spiritual, and celestial, and
+that it is from the Lord. It is said indeed by some in the church, that
+marriages have relation to the marriage of the Lord with the church; but
+the nature and quality of this relationship is unknown, in order
+therefore that this relationship may be exhibited to the understanding
+so as to be seen in some degree of light, it is necessary to treat
+particularly of that holy marriage which has place with and in those who
+are the Lord's church. These also, and no others, are principled in love
+truly conjugial. But for the better elucidation of this arcanum, it may
+be expedient to consider the subject distinctly, as arranged under the
+following articles: I. _The Lord in the Word is called the Bridegroom
+and Husband, and the church the bride and wife; and the conjunction of
+the Lord with the church, and the reciprocal conjunction of the church
+with the Lord, is called a marriage._ II. _The Lord is also called a
+Father, and the church, a mother._ III. _The offspring derived from the
+Lord as a husband and father, and from the church as a wife and mother,
+are all spiritual; and in the spiritual sense of the Word are understood
+by sons and daughters, brothers and sisters, sons-in-law and
+daughters-in-law, and by other names of relations._ IV. _The spiritual
+offspring, which are born from the Lord's marriage with the church are
+truths and goods; truths, from which are derived understanding,
+perception, and all thought; and goods, from which are derived love,
+charity, and all affection._ V. _From the marriage of good and truth,
+which proceeds from the Lord in the way of influx, man (homo) receives
+truth, and the Lord conjoins good thereto; and thus the church is formed
+by the Lord with man._ VI. _The husband does not represent the Lord and
+the wife the church; because both together, the husband and the wife,
+constitute the church._ VII. _Therefore there is not a correspondence of
+the husband with the Lord and of the wife with the church, in the
+marriages of the angels in the heavens and of men on earth._ VIII. _But
+there is a correspondence with conjugial love, semination,
+prolification, the love of infants, and similar things which exist in
+marriages, and are derived from them._ IX. _The Word is the medium of
+conjunction, because it is from the Lord, and therefore is the Lord._ X.
+_The church is from the Lord, and exists with those who come to him, and
+live according to his precepts._ XI. _Conjugial love is according to the
+state of the church, because it is according to the state of wisdom with
+man (homo)._ XII. _And as the church is from the Lord, conjugial love is
+also from him._ We proceed to the explanation of each article.
+
+117. I. THE LORD IN THE WORD IS CALLED THE BRIDEGROOM AND HUSBAND, AND
+THE CHURCH THE BRIDE AND WIFE; AND THE CONJUNCTION OF THE LORD WITH THE
+CHURCH, AND THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LORD, IS
+CALLED A MARRIAGE. That the Lord in the Word is called the Bridegroom
+and Husband, and the church the bride and wife, may appear from the
+following passages: "_He that hath the BRIDE is the BRIDEGROOM; but the
+friend of the BRIDEGROOM, who standeth and heareth him, rejoiceth with
+joy because of the BRIDEGROOM'S voice_," John iii. 29: this was spoken
+by John the Baptist concerning the Lord. "_Jesus said, so long as the
+BRIDEGROOM is with them, the SONS OF THE NUPTIALS cannot fast: the days
+will come when the BRIDEGROOM will be taken away from them, and then
+will they fast_," Matt ix. 15; Mark ii. 19, 20; Luke v. 34, 35. "_I saw
+the holy city, New Jerusalem, prepared as a BRIDE adorned for HER
+HUSBAND_," Rev. xxi. 2. The New Jerusalem signifies the New Church of
+the Lord, as may be seen in the APOCALYPSE REVEALED, n. 880, 881. "_The
+angel said to John, Come, and I will shew thee the BRIDE, THE LAMB'S
+WIFE: and he shewed him the holy city, New Jerusalem_," Rev. xxi. 9, 10.
+"_The time of the MARRIAGE OF THE LAMB is come, and HIS WIFE hath made
+herself ready. Blessed are those who are called to the supper of the
+MARRIAGE OF THE LAMB_," Rev. xix. 7, 9. The BRIDEGROOM, whom the five
+prepared virgins went forth to meet, and with WHOM they entered in to
+the MARRIAGE, Matt. xxv. 1-10, denotes the Lord; as is evident from
+verse 13, where it is said, "Watch, therefore; because ye know neither
+the day nor the hour in which the SON OF MAN will come:" not to mention
+many passages in the prophets.
+
+118. II. THE LORD IS ALSO CALLED A FATHER, AND THE CHURCH, A MOTHER. The
+Lord is called a Father, as appears from the following passages: "_Unto
+us a child is born; unto us a son is given; and his name shall be
+called, Wonderful, Counsellor, GOD, THE FATHER OF ETERNITY, the Prince
+of Peace_," Isaiah ix. 6. "_Thou, JEHOVAH, art OUR FATHER, our REDEEMER;
+thy name is from an age_," Isaiah lxiii. 16. Again, "_Jesus said, He
+that seeth ME, seeth the FATHER that sent ME_," John xii. 45. "_If ye
+have known ME, ye have known my FATHER also; and henceforth ye have
+known him, and have seen him_," John xiv. 7. "_Philip said, Shew us the
+FATHER: Jesus said unto him, He that seeth me, seeth the FATHER; how
+sayest them then, Shew us the FATHER_?" John xiv. 8, 9. "_Jesus said,
+The FATHER and I are one_," John x. 30. "_All things that the FATHER
+hath are MINE_," John xvi. 15; chap. xvii. 10. "_The FATHER is in ME,
+and I IN THE FATHER_," John x. 38; chap, xiv 10, 11, 20. That the Lord
+and his Father are one, as the soul and the body are one, and that God
+the Father descended from heaven, and assumed the human (nature or
+principle), to redeem and save men, and that his human nature is what is
+called the Son, and is said to be sent into the world, has been fully
+shewn in the APOCALYPSE REVEALED.
+
+119. The church is called a mother, as appears from the following
+passages: "_Jehovah said, Contend with YOUR MOTHER: she is not MY WIFE,
+and I am not her HUSBAND_." Hosea ii. 2, 5. "_Thou art thy MOTHER'S
+daughter, that loatheth her HUSBAND_," Ezek. xvi. 45. "_Where is the
+hill of thy MOTHER'S divorcement, whom I have put away_?" Isaiah l. 1.
+"_Thy MOTHER was like a vine planted by the waters, bearing fruit_,"
+Ezek. xix. 10; speaking of the Jewish church. "_Jesus stretching out his
+hand to the disciples, said, MY MOTHER and my brethren are those who
+hear the Word of God, and do it_," Luke viii. 21; Matt. xii. 49, 50;
+Mark iii. 33-35: the Lord's disciples means the church. "_There was
+standing at the cross of Jesus his mother: and Jesus seeing his mother
+and the disciple whom he loved, standing by, he saith unto his mother,
+Woman, behold thy son; and he saith to the disciple, Behold thy mother:
+wherefore from that hour the disciple took her unto his own_," John xix.
+25-27. This implies, that the Lord did not acknowledge Mary as a mother,
+but the church; therefore he calls her Woman, and the disciple's mother.
+The reason why the Lord called her the mother of this disciple, or of
+John, was, because John represented the church as to the goods of
+charity, which are the church in real effect; therefore it is said, He
+took her unto his own. Peter represented truth and faith, James charity,
+and John the works of charity, as may be seen in the APOCALYPSE
+REVEALED, n. 5, 6, 790, 798, 879; and the twelve disciples together
+represented the church as to all its constituent principles, as may be
+seen, Ibid, n. 233, 790, 903, 915.
+
+120. III. THE OFFSPRING DERIVED FROM THE LORD AS A HUSBAND AND FATHER,
+AND FROM THE CHURCH AS A WIFE AND MOTHER, ARE ALL SPIRITUAL; AND IN THE
+SPIRITUAL SENSE OF THE WORD ARE UNDERSTOOD BY SONS AND DAUGHTERS,
+BROTHERS AND SISTERS, SONS-IN-LAW, AND DAUGHTERS-IN-LAW, AND BY OTHER
+NAMES OF RELATIONS. That no other than spiritual offspring are born of
+the Lord by the church, is a proposition which wants no demonstration,
+because reason sees it to be self-evident; for it is the Lord from whom
+every good and truth proceeds, and it is the church which receives them
+and brings them into effect; and all the spiritual things of heaven and
+the church relate to good and truth. Hence it is that sons and daughters
+in the Word, in its spiritual sense, signify truths and goods: sons,
+truths conceived in the spiritual man, and born in, the natural; and
+daughters, goods in like manner: therefore those who are regenerated by
+the Lord, are called in the Word sons of God, sons of the kingdom, born
+of him; and the Lord called the disciples sons: the male child, that the
+woman brought forth, and that was caught up to God, Rev. xii. 5, has a
+similar signification; see APOCALYPSE REVEALED, n. 543. Since daughters
+signify goods of the church, therefore in the Word mention is so
+frequently made of the daughter of Zion, the daughter of Jerusalem, the
+daughter of Israel, and the daughter of Judah; by whom is signified not
+any daughter, but the affection of good, which is an affection of the
+church; see also APOCALYPSE REVEALED, n. 612. The Lord also calls those
+who are of his church, brethren and sisters; see Matt. xii. 49, 50;
+chap. xxv. 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21.
+
+121. IV. THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROM THE LORD'S
+MARRIAGE WITH THE CHURCH, ARE TRUTHS AND GOODS; TRUTHS, FROM WHICH ARE
+DERIVED UNDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND GOODS, FROM
+WHICH ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. The reason why
+truths and goods are the spiritual offspring, which are born of the Lord
+by the church, is, because the Lord is essential good and essential
+truth, and these in him are not two but one; also, because nothing can
+proceed from the Lord but what is in him, and what he is. That the
+marriage of truth and good proceeds from the Lord, and flows in with
+men, and is received according to the state of the mind and life of
+those who are of the church, was shewn in the foregoing section on the
+MARRIAGE OF GOOD AND TRUTH. The reason why by means of truths a man has
+understanding, perception, and all thought, and by means of goods has
+love, charity, and all affection, is, because all things of man relate
+to truth and good; and there are two constituents of man--the will and
+the understanding; the will being the receptacle of good, and the
+understanding of truth. That love, charity and affection, belong to the
+will, and that perception and thought belong to the understanding, may
+appear without the aid of light arising from demonstration; for there is
+a light derived from the understanding itself by which these
+propositions are seen to be self-evident.
+
+122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM THE
+LORD IN THE WAY OF INFLUX, MAN (_homo_) RECEIVES TRUTH, AND THE LORD
+CONJOINS GOOD THERETO; AND THUS THE CHURCH IS FORMED BY THE LORD WITH
+MAN. The reason why a man receives truth by virtue of the good and truth
+which proceed as a one from the Lord, is, because he receives this as
+his own, and appropriates it to himself as his own; for he thinks what
+is true as from himself, and in like manner speaks from what is true;
+and this takes place because truth is in the light of the understanding,
+and hence he sees it: and whatever he sees in himself, or in his mind,
+he knows not whence it is; for he does not see the influx, as he sees
+those objects which strike upon the bodily vision; hence he supposes
+that it is himself. That it should appear thus, is granted by the Lord
+to him, in order that he may be a man (_homo_), and that he may have a
+reciprocal principle of conjunction: add to this, that every man is born
+a faculty of knowing, understanding, and growing wise; and this faculty
+receives truths, whereby it has knowledges, intelligence, and wisdom.
+And since the female was created through the truth of the male, and is
+formed into the love thereof more and more after marriage, it follows,
+that she also receives the husband's truth in herself, and conjoins it
+with her own good.
+
+123. The Lord adjoins and conjoins good to the truths which a man
+receives, because he cannot take good as of himself, it being no object
+of his sight, as it does not relate to light, but to heat, which is felt
+and not seen; therefore when a man sees truth in his thought, he seldom
+reflects upon the good which flows into it from the love of the will,
+and which gives it life: neither does a wife reflect upon the good
+belonging to her, but upon the husband's inclination towards her, which
+is according to the assent of his understanding to wisdom: the good
+which belongs to her from the Lord, she applies, without the husband's
+knowing any thing respecting such application. From these considerations
+then it plainly appears, that a man receives truth from the Lord, and
+that the Lord adjoins good to that truth, according to the application
+of truth to use; consequently as the man is desirous to think, and
+thence to live, wisely.
+
+124. The church is thus formed with a man by the Lord, because in such
+case he is in conjunction with the Lord, in good from Him, and in truth
+as from himself; thus he is in the Lord, and the Lord in him, according
+to the Lord's words in John xv. 4:, 5. The case is the same, if instead
+of good we say charity, and instead of truth faith; because good is of
+charity, and truth is of faith.
+
+125. VI. THE HUSBAND DOES NOT REPRESENT THE LORD, AND THE WIFE THE
+CHURCH; BECAUSE BOTH TOGETHER, THE HUSBAND AND THE WIFE, CONSTITUTE THE
+CHURCH. It is a Common saying in the church, that as the Lord is the
+Head of the church, so the husband is the head of the wife; whence it
+should follow, that the husband represents the Lord, and the wife the
+church: but the Lord is the Head of the church; and man (_homo_), the
+man (_vir_) and the woman, are the church; and still more the husband
+and wife together. With these the church is first implanted in the man,
+and through him in the wife; because the man with his understanding
+receives the truth of the church, and the wife from the man; but if it
+be _vice versa_, it is not according to order: sometimes, however, this
+is the case; but then it is with men, who either are not lovers of
+wisdom, and consequently are not of the church, or who are in a servile
+dependence on the will of their wives. Something on this subject may be
+seen in the preliminary RELATIONS, n. 21.
+
+126. VII. THEREFORE THERE IS NOT A CORRESPONDENCE OF THE HUSBAND WITH
+THE LORD AND OF THE WIFE WITH THE CHURCH, IN THE MARRIAGES OF THE ANGELS
+IN THE HEAVENS AND OF MEN ON EARTH. This follows as a consequence from
+what has just been said; to which, nevertheless, it may be expedient to
+add, that it appears as if truth was the primary constituent of the
+church, because it is first in respect to time: from this appearance,
+the prelates of the church have exalted faith, which is of truth, above
+charity, which is of good; in like manner the learned have exalted
+thought, which is of the understanding, above affection, which is of the
+will; therefore the knowledge of what the good of charity and the
+affection of the will are, lies deeply buried as in a tomb, while some
+even cast earth upon them, as upon the dead, to prevent their rising
+again. That the good of charity, notwithstanding, is the primary
+constituent of the church, may be plainly seen by those who have not
+closed the way from heaven to their understandings, by confirmations in
+favor of faith, as the sole constituent of the church, and in favor of
+thought, as the sole constituent of man. Now as the good of charity is
+from the Lord, and the truth of faith is with a man as from himself, and
+these two principles cause conjunction of the Lord with man, and of man
+with the Lord, such as is understood by the Lord's words, that He is in
+them, and they in Him, John xv. 4, 5, it is evident that this
+conjunction constitutes the church.
+
+127. VIII. BUT THERE IS A CORRESPONDENCE WITH CONJUGIAL LOVE,
+SEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND SIMILAR THINGS WHICH
+EXIST IN MARRIAGES AND ARE DERIVED FROM THEM. These, however, are arcana
+of too deep a nature to enter the understanding with any degree of
+light, unless preceded by knowledge concerning correspondence; nor is it
+possible, if this knowledge be wanting, so to explain them as to make
+them comprehensible. But what correspondence is, and that it exists
+between natural things and spiritual, is abundantly shown in the
+APOCALYPSE REVEALED, also in the ARCANA COELESTIA, and specifically in
+the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, and
+particularly in a MEMORABLE RELATION respecting it in the following
+pages. Before some knowledge on this subject is acquired, we will only
+present to the intellectual view, as in a shade, these few particulars:
+conjugial love corresponds to the affection of genuine truth, its
+chastity, purity, and sanctity; semination corresponds to the potency of
+truth; prolification corresponds to the propagation of truth; and the
+love of infants corresponds to the defence of truth and good. Now as
+truth with a man (_homo_) appears as his own, and good is adjoined
+thereto from the Lord, it is evident that these correspondences are
+those of the natural or external man with the spiritual or internal man:
+but some degree of light will be reflected on this subject from the
+MEMORABLE RELATIONS which follow.
+
+128. IX. THE WORD IS THE MEDIUM OF CONJUNCTION, BECAUSE IT IS FROM THE
+LORD, AND THEREFORE IS THE LORD. The Word is the medium of conjunction
+of the Lord with man (_homo_), and of man with the Lord, because in its
+essence it is divine truth united to divine good, and divine good united
+to divine truth: that this union exists in every part of the Word in its
+celestial and spiritual sense, may be seen in the APOCALYPSE REVEALED,
+n. 373, 483, 689, 881; whence it follows, that the Word is the perfect
+marriage of good and truth; and as it is from the Lord, and what is from
+him is also himself, it follows, that while a man reads the Word, and
+collects truths out of it, the Lord adjoins good. For a man does not see
+the goods which affect him in reading; because he reads the Word from
+the understanding, and the understanding acquires thence only such
+things as are of its own nature, that is, truths. That good is adjoined
+thereto from the Lord, is made sensible to the understanding from the
+delight which flows in during a state of illustration; but this takes
+place interiorly with those only who read the Word to the end that they
+may become wise; and such persons are desirous of learning the genuine
+truths contained in the Word, and thereby of forming the church in
+themselves; whereas those who read the Word only with a view to gain the
+reputation of learning, and those also who read it from an opinion that
+the mere reading or hearing it inspires faith and conduces to salvation,
+do not receive any good from the Lord; for the end proposed by the
+latter is to save themselves by the mere expressions contained in the
+Word, in which there is nothing of truth; and the end proposed by the
+former is to be distinguished for their learning; which end has no
+conjunction with any spiritual good, but only with the natural delight
+arising from worldly glory. As the Word is the medium of conjunction, it
+is therefore called the old and the new Covenant: a covenant signifies
+conjunction.
+
+129. X. THE CHURCH IS FROM THE LORD, AND EXISTS WITH THOSE WHO COME TO
+HIM AND LIVE ACCORDING TO HIS PRECEPTS. It is not denied at this day
+that the church is the Lord's, and consequently that it is from the
+Lord. The reason why it exists with those who come to him, is, because
+his church in that part of the globe which is called Christian, is
+derived from the Word; and the Word is from him, and in such a manner
+from him, that it is himself, the divine truth being therein united to
+the divine good, and this also is the Lord. This is meant by the Word,
+"_which was with God, and which was God, from which men have life and
+light, and which was made flesh_," John i. 1-14. Moreover, the reason
+why the church exists with those who come to him, is, because it exists
+with those who believe in him; and to believe that he is God the Saviour
+and Redeemer, that he is Jehovah our justice, that he is the door by
+which we are to enter into the sheepfold, that is, into the church, that
+he is the way, the truth, and the life, and that no one comes to the
+Father but by him, that the Father and he are one, besides many other
+particulars which he himself teaches; to believe these things, I say, is
+impossible for any one, except by influence from him; and the reason why
+this is impossible unless he be approached, is, because he is the God of
+heaven and earth, as he also teaches. Who else is to be approached, and
+who else can be? The reason why the church exists with those who live
+according to his precepts, is, because there is conjunction with none
+else; for he says, "_He that hath my precepts, and doeth them, he it is
+that loveth me; and I will love him, and will make my abode with him:
+but he that doth not love me, doth not keep my precepts_," John XIV.
+21-24. Love is conjunction; and conjunction with the Lord is the church.
+
+130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSE
+IT IS ACCORDING TO THE STATE OF WISDOM WITH MAN (_homo_). That conjugial
+love is according to the state of wisdom with man, has been often said
+above, and will be often repeated in the following pages: at present
+therefore we will show what wisdom is, and that it makes one with the
+church. "There are belonging to man knowledge, intelligence, and wisdom.
+Knowledge relates to information; intelligence, to reason; and wisdom to
+life. Wisdom considered in its fulness relates at the same time to
+information, to reason, and to life: information precedes, reason is
+formed by it, and wisdom by both; as is the case when a man lives
+rationally according to the truths which he knows. Wisdom therefore
+relates to both reason and life at once; and it becomes (or is making)
+wisdom while it is a principle of reason and thence of life; but it is
+wisdom when it is made a principle of life and thence of reason. The
+most ancient people in this world acknowledged no other wisdom than the
+wisdom of life; which was the wisdom of those who were formerly called
+SOPHI: but the ancient people, who succeeded the most ancient,
+acknowledged the wisdom of reason as wisdom; and these were called
+PHILOSOPHERS. At this day, however, many call even knowledge, wisdom;
+for the learned, the erudite, and the mere sciolists, are called wise;
+thus wisdom has declined from its mountain-top to its valley. But it may
+be expedient briefly to shew what wisdom is in its rise, in its
+progress, and thence in its full state. The things relating to the
+church, which are called spiritual, reside in the inmost principles with
+man; those relating to the public weal, which are called things of a
+civil nature, hold a place below these; and those relating to science,
+to experience, and to art, which are called natural things, constitute
+their seat or basis. The reason why the things relating to the church,
+which are called spiritual, reside in the inmost principles with man,
+is, because they conjoin themselves with heaven, and by heaven with the
+Lord; for no other things enter from the Lord through heaven with man.
+The reason why the things relating to the public weal, which are called
+things of a civil nature, hold a place beneath spiritual things, is,
+because they have relation to the world, and conjoin themselves with it;
+for statutes, laws, and rules, are what bind men, so that a civil
+society and state may be composed of them in a well-connected order. The
+reason why the things relating to science, to experience, and to art,
+which are called natural, constitute their seat or basis, is, because
+they conjoin themselves closely with the five bodily senses; and these
+senses are the ultimates on which the interior principles of the mind
+and the inmost principles of the soul, as it were sit or rest. Now as
+the things relating to the church, which are called spiritual, reside in
+the inmost principles, and as the things residing in the inmost
+principles constitute the head, and the succeeding things beneath them,
+which are called things of a civil nature, constitute the body, and the
+ultimate things, which are called natural, constitute the feet; it is
+evident, that while these three kinds of things follow in their order, a
+man is a perfect man; for in such case there is an influx like that of
+the things of the head into those of the body, and through the body into
+the feet; thus spiritual things flow into things of a civil nature, and
+through them into natural things. Now as spiritual things are in the
+light of heaven, it is evident that by their light they illustrate the
+things which succeed in order, and by their heat, which is love, animate
+them; and when this is the case the man has wisdom. As wisdom is a
+principle of life, and thence of reason, as was said above, it may be
+asked, What is wisdom as a principle of life? In a summary view, it is
+to shun evils, because they are hurtful to the soul, to the public weal,
+and to the body; and it is to do goods, because they are profitable to
+the soul, to the public weal, and to the body. This is the wisdom which
+is meant by the wisdom to which conjugial love binds itself; for it
+binds itself thereto by shunning the evil of adultery as the pest of the
+soul, of the public weal, and of the body: and as this wisdom originates
+in spiritual things relating to the church, it follows, that conjugial
+love is according to the state of the church; because it is according to
+the state of wisdom with men. Hereby also is understood what has been
+frequently said above, that so far as a man becomes spiritual, so far he
+is principled in love truly conjugial; for a man becomes spiritual by
+means of the spiritual things of the church." More observations
+respecting the wisdom with which conjugial love conjoins itself, may be
+seen below, n. 163-165.
+
+131. XII. AND AS THE CHURCH IS FROM THE LORD, CONJUGIAL LOVE IS ALSO
+FROM HIM. As this follows as a consequence from what has been said
+above, it is needless to dwell upon the confirmation of it. Moreover,
+that love truly conjugial is from the Lord, all the angels of heaven
+testify; and also that this love is according to their state of wisdom,
+and that their state of wisdom is according to the state of the church
+with them. That the angels of heaven thus testify, is evident from the
+MEMORABLE RELATIONS annexed to the chapters, containing an account of
+what was seen and heard in the spiritual world.
+
+       *       *       *       *       *
+
+132. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was
+conversing on a time with two angels, one from the eastern heaven and
+the other from the southern; who perceiving me engaged in meditation on
+the arcana of wisdom relating to conjugial love, said, "Are you at all
+acquainted with the SCHOOLS OF WISDOM in our world?" I replied, "Not as
+yet." And they said, "There are several; and those who love truths from
+spiritual affection, or because they are truths, and because they are
+the means of attaining wisdom, meet together on a given signal, and
+investigate and decide upon such questions as require deeper
+consideration than common." They then took me by the hand, saying,
+"Follow us; and you shall see and hear: to-day the signal for meeting is
+given." I was led across a plain to a hill; and lo! at the foot of the
+hill was an avenue of palms continued even to its summit, which we
+entered and ascended: on the summit or top of the hill was a grove, the
+trees of which, on an elevated plot of ground, formed as it were a
+theatre, within which was a court paved with various colored stones:
+around it in a square form were placed seats, on which the lovers of
+wisdom were seated; and in the middle of the theatre was a table, on
+which was laid a sealed paper. Those who sat on the seats invited us to
+sit down where there was room: and I replied, "I was led here by two
+angels to see and hear, and not to sit down." Then those two angels went
+into the middle of the court to the table, and broke the seal of the
+paper, and read in the presence of those who were seated the arcana of
+wisdom written on the paper, which were now to be investigated and
+explained. They were written by angels of the third heaven, and let down
+upon the table. There were three arcana, FIRST, What is the image of
+God, and what the likeness of God, into which man (_homo_) was created?
+SECOND, Why is not a man born into the knowledge of any love, when yet
+beasts and birds, from the highest to the lowest, are born into the
+knowledge of all their loves? THIRD, What is signified by the tree of
+life, and what by the tree of the knowledge of good and evil, and what
+by eating thereof? Underneath was written, Collect your opinions on
+these three questions into one decision, and write it on a new piece of
+paper, and lay it on this table, and we shall see it: if the decision,
+on examination, appear just and reasonable, each of you shall receive a
+prize of wisdom. Having read the contents of the paper, the two angels
+withdrew, and were carried up into their respective heavens.
+
+Then those who sat on the seats began to investigate and explain the
+arcana proposed to them, and delivered their sentiments in order; first
+those who sat on the north, next those on the west, afterwards those on
+the south, and lastly those on the east. They began with the first
+subject of inquiry, WHAT IS THE IMAGE OF GOD, AND WHAT THE LIKENESS OF
+GOD, INTO WHICH MAN WAS CREATED? But before they proceeded, these words
+were read in the presence of them all out of the book of creation, "_God
+said, Let us make man into OUR IMAGE, according to OUR LIKENESS: and God
+created man into HIS IMAGE; into the IMAGE OF GOD created he him_," Gen.
+i. 26, 27. "_In the day that God created man, into the LIKENESS OF GOD
+made he him_," Gen. v. 1. Those who sat on the north spoke first,
+saying, "The image of God and the likeness of God are the two lives
+breathed into man by God, which are the life of the understanding; for
+it is written, '_Jehovah God breathed into Adam's nostril the soul of
+LIVES; and man became a living soul_,' Gen. ii. 7; into the nostrils
+denotes into the perception, that the will of good and the understanding
+of truth, and thereby the soul of lives, was in him; and since life from
+God was breathed into him, the image and likeness of God signify
+integrity derived from wisdom and love, and from justice and judgment in
+him." These sentiments were favored by those who sat to the west; only
+they added, that the state of integrity then breathed in from God is
+continually breathed into every man since; but that it is a man as in a
+receptacle; and a man, as he is a receptacle, is an image and likeness
+of God. After this, the third in order, who were those who were seated
+on the south, delivered their sentiments as follows: "An image of God
+and a likeness of God are two distinct things; but in man they are
+united from creation; and we see, as from an interior light, that the
+image of God maybe destroyed by man, but not the likeness of God. This
+appears as clear as the day from this consideration, that Adam retained
+the likeness of God after that he had lost the image of God; for it is
+written after the curse, '_Behold the man is as one of us, knowing good
+and evil_,' Gen. iii. 22; and afterwards he is called a likeness of God,
+and not an image of God, Gen. v. 1. But we will leave to our associates
+who sit on the east, and are thence in superior light, to say what is
+properly meant by an image of God, and what by a likeness of God." And
+then, after silence was obtained, those who sat on the east arose from
+their seats, and looked up to the Lord, and afterwards sat down again,
+and thus began: "An image of God is a receptacle of God; and since God
+is love itself and wisdom itself, an image of God is a receptacle of
+love and wisdom from God in it; but a likeness of God is a perfect
+likeness and full appearance, as if love and wisdom are in a man, and
+thence altogether as his; for a man has no other sensation than that he
+loves and is wise from himself, or that he wills good and understands
+truth from himself; when nevertheless nothing of all this is from
+himself, but from God. God alone loves from himself and is wise from
+himself; because God is love itself and wisdom itself. The likeness or
+appearance that love and wisdom, or good and truth, are in a man as his,
+causes a man to be a man, and makes him capable of being conjoined to
+God, and thereby of living to eternity: from which consideration it
+follows, that a man is a man from this circumstance, that he can will
+good and understand truth altogether as from himself, and yet know and
+believe that it is from God; for as he knows and believes this, God
+places his image in him, which could not be if he believed it was from
+himself and not from God." As they said this, being overpowered with
+zeal derived from the love of truth, they thus continued: "How can a man
+receive any thing of love and wisdom, and retain it, and reproduce it,
+unless he feel it as his own? And how can there be conjunction with God
+by love and wisdom, unless a man have some reciprocity of conjunction?
+For without such a reciprocity conjunction is impossible; and the
+reciprocity of conjunction is, that a man should love God, and enjoy the
+things which are of God, as from himself, and yet believe that it is
+from God. Also, how can a man live eternally, unless he be conjoined to
+an eternal God? Consequently how can a man be a man without such a
+likeness of God in him?" These words met with the approbation of the
+whole assembly; and they said, Let this conclusive decision be made from
+them, "A man is a recipient of God, and a recipient of God is an image
+of God; and since God is love itself and wisdom itself, a man is a
+recipient of those principles; and a recipient becomes an image of God
+in proportion to reception; and a man is a likeness of God from this
+circumstance, that he feels in himself that the things which are of God
+are in him as his own; but still from that likeness he is only so far an
+image of God, as he acknowledges that love and wisdom, or good and
+truth, are not his own in him, and consequently are not from him, but
+are only in God, and consequently from God."
+
+133. After this, they entered upon the next subject of discussion, WHY
+IS NOT A MAN BORN INTO THE KNOWLEDGE OF ANY LOVE, WHEN YET BEASTS AND
+BIRDS, FROM THE HIGHEST TO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF
+ALL THEIR LOVES? They first confirmed the truth of the proposition by
+various considerations; as in regard to a man, that he is born into no
+knowledge, not even into the knowledge of conjugial love; and they
+inquired, and were informed by attentive examiners, that an infant from
+connate knowledge cannot even move itself to the mother's breast, but
+must be moved thereto by the mother or nurse; and that it knows only how
+to suck, and this in consequence of habit acquired by continual suction
+in the womb; and that afterwards it does not know how to walk, or to
+articulate any human expression; no, nor even to express by its tone of
+voice the affection of its love, as the beasts do: and further, that it
+does not know what is salutary for it in the way of food, as all the
+beasts do, but catches at whatever falls in its way, whether it be clean
+or unclean, and puts it into its mouth. The examiners further declared,
+that a man without instruction is an utter stranger to every thing
+relating to the sexes and their connection; and that neither virgins nor
+young men have any knowledge thereof without instruction from others,
+notwithstanding their being educated in various sciences: in a word, a
+man is born corporeal as a worm; and he remains such, unless he learns
+to know, to understand, and to be wise, from others. After this, they
+gave abundant proofs that beasts, from the highest to the lowest, as the
+animals of the earth, the fowls of the air, reptiles, fishes, the small
+creatures called insects, are born into all the knowledges of the loves
+of their life, as into the knowledge of all things relating to
+nourishment, to habitation, to the love of the sex and prolification,
+and to the rearing of their young. This they continued by many wonderful
+things which they recollected to have seen, heard, and read, in the
+natural world, (so they called our world, in which they had formerly
+lived), in which not representative but real beasts exist. When the
+truth of the proposition was thus fully proved they applied all the
+powers of their minds to search out and discover the ends and causes
+which might serve to unfold and explain this arcanum; and they all said,
+that the divine wisdom must needs have ordained these things, to the end
+that a man, may be a man, and a beast a beast; and thus, that the
+imperfection of a man at his birth becomes his perfection, and the
+perfection of a beast at his birth is his imperfection.
+
+134. Those on the NORTH then began to declare their sentiments, and
+said, "A man is born without knowledges, to the end that he may receive
+them all; whereas supposing him to be born into knowledges, he could not
+receive any but those into which he was born, and in this case neither
+could he appropriate any to himself; which they illustrated by this
+comparison: a man at his first birth is like ground in which no seeds
+are implanted, but which nevertheless is capable of receiving all seeds,
+and of bringing them forth and fructifying them; whereas a beast is like
+ground already sown, and tilled with grasses and herbs, which receives
+no other seeds than what are sown in it, or if it received any it would
+choke them. Hence it is, that a man requires many years to bring him to
+maturity of growth; during which time he is capable of being cultivated
+like ground, and of bringing forth as it were grain, flowers, and trees
+of every kind; whereas a beast arrives at maturity in a few years,
+during which no cultivation can produce any thing in him but what is
+born with him." Afterwards, those on the WEST delivered their
+sentiments, and said, "A man is not born knowledge, as a beast is; but
+he is born faculty and inclination; faculty to know, and inclination to
+love; and he is born faculty not only to know but also to understand and
+be wise; he is likewise born the most perfect inclination to love not
+only the things relating to self and the world, but also those relating
+to God and heaven; consequently a man, by birth from his parents, is an
+organ which lives merely by the external senses, and at first by no
+internal senses, to the end that he may successively become a man, first
+natural, afterwards rational, and lastly spiritual; which could not be
+the case if he was born into knowledges and loves, as the beasts are:
+for connate knowledges and affections set bounds to that progression;
+whereas connate faculty and inclination set no such bounds; therefore a
+man is capable of being perfected, in knowledge, intelligence, and
+wisdom to eternity." Those on the SOUTH next took up the debate, and
+expressed their sentiments as follows: "It is impossible for a man to
+take any knowledge from himself, since he has no connate knowledge; but
+he may take it from others; and as he cannot take any knowledge from
+himself, so neither can he take any love; for where there is no
+knowledge there is no love; knowledge and love being undivided
+companions, and no more capable of separation than will and
+understanding, or affection and thought; yea, no more than essence and
+form: therefore in proportion as a man takes knowledge from others, so
+love joins itself thereto as its companion. The universal love which
+joins itself is the love of knowing, of understanding, and of growing
+wise; this love is peculiar to man alone, and not to any beast, and
+flows in from God. We agree with our companions from the west, that a
+man is not born into any love, and consequently not into any knowledge;
+but that he is only born into an inclination to love, and thence into a
+faculty to receive knowledges, not from himself but from others, that
+is, by others: we say, by others, because neither have these received
+any thing of knowledge from themselves, but from God. We agree also with
+our companions to the north, that a man is first born as ground, in
+which no seeds are sown, but which is capable of receiving all seeds,
+both useful and hurtful. To these considerations we add, that beasts are
+born into natural loves, and thereby into knowledges corresponding to
+them; and that still they do not know, think, understand, and enjoy any
+knowledges, but are led through them by their loves, almost as blind
+persons are led through the streets by dogs, for as to understanding
+they are blind; or rather like people walking in their sleep, who act
+from the impulse of blind knowledge, the understanding being asleep."
+Lastly, those on the EAST declared their sentiments, and said, "We agree
+with our brethren in the opinions they have delivered, that a man knows
+nothing from himself, but from and by others, to the end that he may
+know and acknowledge that all knowledge, understanding, and wisdom, is
+from God; and that a man cannot otherwise be conceived, born, and
+generated of the Lord, and become an image and likeness of him; for he
+becomes an image of the Lord by acknowledging and believing, that he has
+received and does receive from the Lord all the good of love and
+charity, and all the truth of wisdom and faith, and not the least
+portion thereof from himself; and he becomes a likeness of the Lord by
+his being sensible of those principles in himself, as if they were from
+himself. This he is sensible of, because he is not born into knowledges,
+but receives them; and what he receives, appears to him as if it was
+from himself. This sensation is given him by the Lord, to the end that
+he may be a man and not a beast; since by willing, thinking, loving,
+knowing, understanding, and growing wise, as from himself, he receives
+knowledges, and exalts them into intelligence, and by the use thereof
+into wisdom; thus the Lord conjoins man to himself, and man conjoins
+himself to the Lord. This could not have been the case, unless it had
+been provided by the Lord, that man should be born in total ignorance."
+When they had finished speaking, it was the desire of all present, that
+a conclusion should be formed from the sentiments which had been
+expressed; and they agreed upon the following: "That a man is born into
+no knowledge, to the end that he may come into all knowledge, and may
+advance into intelligence, and thereby into wisdom, and that he is born
+into no love, to the intent that he may come into all love, by
+application of the knowledges from intelligence, and into love to the
+Lord by love towards his neighbour, and may thereby be conjoined to the
+Lord, and by such conjunction be made a man, and live for ever."
+
+135. After this they took the paper, and read the third subject of
+investigation, which was, WHAT IS DIGNIFIED BY THE TREE OF LIFE, WHAT BY
+THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT BY EATING THEREOF?
+and all the others intreated as a favor, that those who were from the
+east would unfold this arcanum, because it required a more than ordinary
+depth of understanding, and because those who were from the east are in
+flaming light, that is, in the wisdom of love, this wisdom being
+understood by the garden of Eden, in which those two trees were placed.
+They said, "We will declare our sentiments; but as man does not take any
+thing from himself, but from the Lord, therefore we will speak from him;
+but yet from ourselves as of ourselves:" and then they continued, "A
+tree signifies a man, and the fruit thereof the good of life; hence the
+tree of life signifies a man living from God, or God living in man; and
+since love and wisdom, and charity and faith, or good and truth,
+constitute the life of God in man, therefore these are signified by the
+tree of life, and hence man has eternal life: the like is signified by
+the tree of life, of which it will be given to eat, Rev. ii. 7; chap
+xxii. 2, 14. The tree of the knowledge of good and evil signifies a man
+believing that he lives from himself and not from God; thus that in man
+love and wisdom, charity and faith, that is, good and truth, are his and
+not God's; believing this, because he thinks and wills, and speaks and
+acts to all appearance, as from himself: and as a man from this faith
+persuades himself, that God has implanted himself, or infused his divine
+into him, therefore the serpent said, '_God doth know, in the day that
+ye eat of the fruit of that tree, your eyes will be opened, and ye will
+be as God, knowing good and evil_,' Gen. iii. 5. Eating of those trees
+signifies reception and appropriation; eating of the tree of life, the
+reception of life eternal, and eating of the tree of the knowledge of
+good and evil, the reception of damnation; therefore also both Adam and
+his wife, together with the serpent, were cursed: the serpent means the
+devil as to self-love and the conceit of his own intelligence. This love
+is the possessor of that tree; and the men who are in conceit, grounded
+in that love, are those trees. Those persons, therefore, are grievously
+mistaken who believe that Adam was wise and did good from himself, and
+that this was his state of integrity; when yet Adam himself was cursed
+by reason of that belief; for this is signified by eating of the tree of
+the knowledge of good and evil; therefore he then fell from the state of
+integrity in which he had been, in consequence of believing that he was
+wise and did good from God and not at all from himself; for this is
+meant by eating of the tree of life. The Lord alone, when he was in the
+world, was wise and did good from himself; because the essential divine
+from birth was in him and was his; therefore also from his own ability
+he was made the Redeemer and Saviour." From all these considerations
+they came to this conclusion, "That by the tree of life, and the tree of
+the knowledge of good and evil, and eating thereof, is signified that
+life for man is God in him, and that in this case he has heaven and
+eternal life; but that death for man is the persuasion and belief, that
+life for him is not God but self; whence he has hell and eternal death,
+which is condemnation."
+
+136. After this they looked into the paper left by the angels upon the
+table, and saw written underneath, COLLECT YOUR OPINIONS ON THESE THREE
+QUESTIONS INTO ONE DECISION. Then they collected them, and saw that they
+cohered in one series, and that the series or decision was this, "That
+man is created to receive love and wisdom from God, and yet to all
+appearance as from himself; and this for the sake of reception and
+conjunction: and that therefore a man is not born into any love, or into
+any knowledge, and also not into any ability of loving and growing wise
+from himself; therefore if he ascribes all the good of love and truth of
+wisdom to God, he becomes a living man; but if he ascribes them to
+himself, he becomes a dead man." These words they wrote on a new piece
+of paper, and placed it on the table: and lo! on a sudden the angels
+appeared in bright light, and carried the paper away into heaven; and
+after it was read there, those who sat on the seats heard these words
+from thence, "Well, well;" and instantly there appeared a single angel
+as it were flying from heaven, with two wings about his feet, and two
+about his temples, having in his hand prizes, consisting of robes, caps,
+and wreaths of laurel; and he alighted on the ground, and gave those who
+sat on the north robes of an opaline color; those who sat on the west
+robes of scarlet color; those who sat on the south caps whose borders
+were ornamented with bindings of gold and pearls, and which on the left
+side upwards were set with diamonds cut in the form of flowers; but to
+those who sat to the east he gave wreaths of laurel, intermixed with
+rubies and sapphires. Then all of them, adorned with their respective
+prizes, went home from the school of wisdom; and when they shewed
+themselves to their wives, their wives came to meet them, being
+distinguished also with ornaments presented to them from heaven; at
+which the husbands wondered.
+
+137. THE SECOND MEMORABLE RELATION. On a time when I was meditating on
+conjugial love, lo! there appeared at a distance two naked infants with
+baskets in their hands, and turtledoves flying around them; and on a
+nearer view, they seemed as if they were naked, handsomely ornamented
+with garlands; chaplets of flowers decorated their heads, and wreaths of
+lilies and roses of a hyacinthine blue, hanging obliquely from the
+shoulders to the loins, adorned their bosoms; and round about both of
+them there was as it were a common band woven of small leaves
+interspersed with olives. But when they came nearer, they did not appear
+as infants, or naked, but as two persons in the prime of their age,
+wearing cloaks and tunics of shining silk, embroidered with the most
+beautiful flowers: and when they were near me, there breathed forth from
+heaven through them a vernal warmth, attended with an odoriferous
+fragrance, like what arises from gardens and fields in the time of
+spring. They were two married partners from heaven, and they accosted
+me; and because I was musing on what I had just seen, they inquired,
+"What did you see?" And when I told them that at first they appeared to
+me as naked infants, afterwards as infants decorated with garlands, and
+lastly as grown up persons in embroidered garments, and that instantly I
+experienced a vernal warmth with its delights, they smiled pleasantly,
+and said, "In the way we did not seem to ourselves as infants, or naked,
+or adorned with garlands, but constantly in the same appearance which we
+now have: thus at a distance was represented our conjugial love; its
+state of innocence by our seeming like naked infants, its delights by
+garlands, and the same delights now by our cloaks and tunics being
+embroidered with flowers; and as you said that, as we approached, a
+vernal warmth breathed on you, attended with its pleasant fragrance as
+from a garden, we will explain to you the reason of all this." They
+said, "We have now been married partners for ages, and constantly in the
+prime of our age in which you now see us: our first state was like the
+first state of a virgin and a youth, when they enter into consociation
+by marriage; and we then believed, that this state was the very
+essential blessedness of our life; but we were informed by others in our
+heaven, and have since perceived ourselves, that this was a state of
+heat not tempered by light; and that it is successively tempered, in
+proportion as the husband is perfected in wisdom, and the wife loves
+that wisdom in the husband; and that this is effected by and according
+to the uses which each, by mutual aid, affords to society; also that
+delights succeed according to the temperature of heat and light; or of
+wisdom and its love. The reason why on our approach there breathed on
+you as it were a vernal warmth, is, because conjugial love and that
+warmth in our heaven act in unity; for warmth with us is love; and the
+light, wherewith warmth is united, is wisdom; and use is as it were the
+atmosphere which contains each in its bosom. What are heat and light
+without that which contains them? In like manner, what are love and
+wisdom without their use? In such case there is nothing conjugial in
+them, because the subject is wanting in which they should exist to
+produce it. In heaven where there is vernal warmth, there is love truly
+conjugial; because the vernal principle exists only where warmth is
+equally united to light, or where warmth and light are in equal
+proportions; and it is our opinion, that as warmth is delighted with
+light, and _vice versa_, so love is delighted with wisdom, and wisdom in
+its turn with love." He further added, "With us in heaven there is
+perpetual light, and on no occasion do the shades of evening prevail,
+still less is there darkness; because our sun does not set and rise like
+yours, but remains constantly in a middle altitude between the zenith
+and the horizon, which, as you express it, is at an elevation of 45
+degrees. Hence, the heat and light proceeding from our sun cause
+perpetual spring, and a perpetual vernal warmth inspires those with whom
+love is united with wisdom in just proportion; and our Lord, by the
+eternal union of heat and light, breathes nothing but uses: hence also
+come the germinations of your earth, and the connubial associations of
+your birds and animals in the spring; for the vernal warmth opens their
+interiors even to the inmost, which are called their souls, and affects
+them, and communicates to them its conjugial principle, and causes their
+principle of prolification to come into its delights, in consequence of
+a continual tendency to produce fruits of use, which use is the
+propagation of their kind. But with men (_homines_) there is a perpetual
+influx of vernal warmth from the Lord; wherefore they are capable of
+enjoying marriage delights at all times, even in the midst of winter;
+for the males of the human race were created to be recipients of light,
+that is, of wisdom from the Lord, and the females to be recipients of
+heat, that is, of the love of the wisdom of the male from the Lord.
+Hence then it is, that, as we approached, there breathed on you a vernal
+warmth attended with an odoriferous fragrance, like what arises from
+gardens and fields in the spring." As he said this, he gave me his right
+hand, and conducted me to houses inhabited by married partners in a like
+prime of their age with himself and his partner; and said, "These wives,
+who now seem like young virgins, were in the world infirm old women; and
+their husbands, who now seem in the spring of youth, were in the world
+decrepit old men; and all of them were restored by the Lord to this
+prime of their age, because they mutually loved each other, and from
+religious motives shunned adulteries as enormous sins:" and he added,
+"No one knows the blessed delights of conjugial love, unless he rejects
+the horrid delights of adultery; and no one can reject these delights,
+unless he is under the influence of wisdom from the Lord; and no one is
+under the influence of wisdom from the Lord, unless he performs uses
+from the love of uses." I also saw on this occasion their house
+utensils, which were all in celestial forms, and glittered with gold,
+which had a flaming appearance from the rubies with which it was
+studded.
+
+       *       *       *       *       *
+
+ON THE CHASTE PRINCIPLE AND THE NON-CHASTE.
+
+138. As we are yet only at the entrance of our subject respecting
+conjugial love specifically considered, and as conjugial love cannot be
+known specifically, except in a very indistinct and obscure manner,
+unless its opposite, which is the unchaste principle, also in some
+measure appear; and as this unchaste principle appears in some measure,
+or in a shade, when the chaste principle is described together with the
+non-chaste, non-chastity being only a removal of what is unchaste from
+what is chaste; therefore we will now proceed to treat of the chaste
+principle and the non-chaste. But the unchaste principle, which is
+altogether opposite to the chaste, is treated of in the latter part of
+this work, entitled ADULTEROUS LOVE AND ITS SINFUL PLEASURES, where it
+is fully described with all its varieties. But what the unchaste
+principle is, and what the non-chaste, and with what persons each of
+them prevails, shall be illustrated in the following order: I. _The
+chaste principle and the non-chaste are predicated only of marriages and
+of such things as relate to marriages._ II. _The chaste principle is
+predicated only of monogamical marriages, or of the marriage of one man
+with one wife._ III. _The Christian conjugial principle alone is
+chaste._ IV. _Love truly conjugial is essential chastity._ V. _All the
+delights of love truly conjugial, even the ultimate, are chaste._ VI.
+_With those who are made spiritual by the Lord, conjugial love is more
+and more purified and rendered chaste._ VII. _The chastity of marriage
+exists by a total renunciation of whoredoms from a principle of
+religion._ VIII. _Chastity cannot he predicated of infants, or of boys
+and girls, or of young men and virgins before they feel in themselves
+the love of the sex._ IX. _Chastity cannot be predicated of eunuchs so
+born, or of eunuchs so made._ X. _Chastity cannot be predicated of those
+who do not believe adulteries to be evils in regard to religion; and
+still less of those who do not believe them to be hurtful to society._
+XI. _Chastity cannot be predicated of those who abstain from adulteries
+only for various external reasons._ XII. _Chastity cannot be predicated
+of those who believe marriages to be unchaste._ XIII. _Chastity cannot
+be predicated of those who have renounced marriage by vows of perpetual
+celibacy, unless there be and remain in them the love of a life truly
+conjugial._ XIV. _A state of marriage is to be preferred to a state of
+celibacy._ We will now proceed to an explanation of each article.
+
+139. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARE PREDICATED ONLY OF
+MARRIAGES AND OF SUCH THINGS AS RELATE TO MARRIAGES. The reason of this
+is, because, as will be shewn presently, love truly conjugial is
+essential chastity; and the love opposite to it, which is called
+adulterous, is essential unchastity; so far therefore as any one is
+purified from the latter love, so far he is chaste; for so far the
+opposite, which is destructive of chastity, is taken away; whence it is
+evident that the purity of conjugial love is what is called chastity.
+Nevertheless there is a conjugial love which is not chaste, and yet it
+is not unchastity; as is the case with married partners, who, for
+various external reasons, abstain from the effects of lasciviousness so
+as not to think about them; howbeit, if that love is not purified in
+their spirits, it is still not chaste; its form is chaste, but it has
+not in it a chaste essence.
+
+140. The reason why the chaste principle and the non-chaste are
+predicated of such things as relate to marriages, is, because the
+conjugial principle is inscribed on both sexes from inmost principles to
+ultimates; and a man's quality as to his thoughts and affections, and
+consequently as to his bodily actions and behaviour, is according
+thereto. That this is the case, appears more evidently from such as are
+unchaste. The unchaste principle abiding in their minds is heard from
+the tone of their voice in conversation, and from their applying
+whatever is said, even though it be chaste, to wanton and loose ends;
+(the tone of the voice in conversation is grounded in the
+will-affection, and the conversation itself is grounded in the thought
+of the understanding;) which is a proof that the will and the
+understanding, with everything belonging to them, consequently the whole
+mind, and thence everything belonging to the body, from inmost
+principles to ultimates, abound with what is unchaste. I have been
+informed by the angels, that, with the greatest hypocrites, the unchaste
+principle is perceivable from hearing their conversation, however
+chastely they may talk, and also is made sensible from the sphere that
+issues from them; which is a further proof that unchastity resides in
+the inmost principles of their minds, and thence in the inmost
+principles of their bodies, and that the latter principles are
+exteriorly covered like a shell painted with figures of various colors.
+That a sphere of lasciviousness issues forth from the unchaste, is
+manifest from the statutes prescribed to the sons of Israel, ordaining
+that everything should be unclean that was touched even by the hand of
+those who were defiled by such unchaste persons. From these
+considerations it may be concluded that the case is similar in regard to
+the chaste, viz., that with them everything is chaste from inmost
+principles to ultimates, and that this is an effect of the chastity of
+conjugial love. Hence it is, that in the world it is said, "To the pure
+all things are pure, and to the defiled all things are defiled."
+
+141. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OF MONOGAMICAL
+MARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH ONE WIFE. The reason of
+this is, because with them conjugial love does not reside in the natural
+man, but enters into the spiritual man, and successively opens to itself
+a way to the essential spiritual marriage, or the marriage of good and
+truth, which is its origin, and conjoins itself therewith; for that love
+enters according to the increase of wisdom, which is according to the
+implantation of the church from the Lord, as has been abundantly shewn
+above. This cannot be effected with polygamists; for they divide
+conjugial love; and this love when divided, is not unlike the love of
+the sex, which in itself is natural; but on this subject something
+worthy of attention may be seen in the section on POLYGAMY.
+
+142. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IS CHASTE. This is,
+because love truly conjugial keeps pace with the state of the church in
+man (_homo_), and because the state of the church is from the Lord, as
+has been shewn in the foregoing section, n. 130, 131, and elsewhere;
+also because the church in its genuine truths is in the Word, and the
+Lord is there present in those truths. From these considerations it
+follows, that the chaste conjugial principle exists nowhere but in the
+Christian world, and still that there is a possibility of its existing
+elsewhere. By the Christian conjugial principle we mean the marriage of
+one man with one wife. That this conjugial principle is capable of being
+ingrafted into Christians, and of being transplanted hereditarily into
+the offspring from parents who are principled in love truly conjugial,
+and that hence both the faculty and the inclination to grow wise in the
+things of the church and of heaven may become connate, will be seen in
+its proper place. Christians, if they marry more wives than one, commit
+not only natural but also spiritual adultery: this will be shewn in the
+section on POLYGAMY.
+
+143. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASTITY. The reasons for
+this are, 1. Because it is from the Lord, and corresponds to the
+marriage of the Lord and the church. 2. Because it descends from the
+marriage of good and truth. 3. Because it is spiritual, in proportion as
+the church exists with man (_homo_). 4. Because it is the foundation and
+head of all celestial and spiritual loves. 5. Because it is the orderly
+seminary of the human race, and thereby of the angelic heaven. 6.
+Because on this account it also exists with the angels of heaven, and
+gives birth with them to spiritual offspring, which are love and wisdom.
+7. And because its uses are thus more excellent than the other uses of
+creation. From these considerations it follows, that love truly
+conjugial, viewed from its origin and in its essence, is pure and holy,
+so that it may be called purity and holiness, consequently essential
+chastity: but that nevertheless it is not altogether pure, either with
+men or angels, may be seen below in article VI, n. 146.
+
+144. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARE
+CHASTE. This follows from what has been above explained, that love truly
+conjugial is essential chastity, and from the considerations that
+delights constitute its life. That the delights of this love ascend and
+enter heaven, and in the way pass through the delights of the heavenly
+loves, in which the angels of heaven are principled; also, that they
+conjoin themselves with the delights of the conjugial love of the
+angels, has been mentioned above. Moreover, I have heard it declared by
+the angels, that they perceive those delights with themselves to be
+exalted and filled, while they ascend from chaste marriages on the
+earths: and when some by-standers, who were unchaste, inquired
+concerning the ultimate delights whether they were chaste, they assented
+and said, "How should it be otherwise? Are not these the delights of
+true conjugial love in their fulness?" The origin, nature, and quality
+of the delights of this love, may be seen above, n. 69: and also in the
+MEMORABLE RELATIONS, especially those which follow.
+
+145. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE LORD, CONJUGIAL LOVE
+IS MORE AND MORE PURIFIED AND RENDERED CHASTE. The reasons for this are,
+1. Because the first love, by which is meant the love previous to the
+nuptials and immediately after them, partakes somewhat of the love of
+the sex, and thus of the ardor belonging to the body not as yet
+moderated by the love of the spirit. 2. Because a man (_homo_) from
+natural is successively made spiritual; for he becomes spiritual in
+proportion as his rational principle, which is the medium between heaven
+and the world, begins to drive a soul from influx out of heaven, which
+is the case so far as it is affected and delighted with wisdom;
+concerning which wisdom see above, n. 130; and in proportion as this is
+effected, in the same proportion his mind is elevated into a superior
+_aura_, which is the continent of celestial light and heat, or, what is
+the same, of the wisdom and love in which the angels are principled; for
+heavenly light acts in unity with wisdom, and heavenly heat with love;
+and in proportion as wisdom and the love thereof increase, with married
+pairs, in the same proportion conjugial love is purified with them; and
+as this is effected successively, it follows that conjugial love is
+rendered more and more chaste. This spiritual purification may be
+compared with the purification of natural spirits, which is effected by
+the chemists, and is called defecation, rectification, castigation,
+acution, decantation, and sublimation; and wisdom purified may be
+compared with alcohol, which is a highly rectified spirit. 3. Now as
+spiritual wisdom in itself is of such a nature that it becomes more and
+more warmed with the love of growing wise, and by virtue of this love
+increases to eternity; and as this is effected in proportion as it is
+perfected by a kind of defecation, castigation, rectification, acution,
+decantation, and sublimation, and this by elevating and abstracting the
+intellect from the fallacies of the senses, and the will from the
+allurements of the body; it is evident that conjugial love, whose parent
+is wisdom, is in like manner rendered successively more and more pure,
+and thereby chaste. That the first state of love between married
+partners is a state of heat not yet tempered by light; but that it is
+successively tempered in proportion as the husband is perfected in
+wisdom, and the wife loves it in her husband, may be seen in the
+MEMORABLE RELATION, n. 137.
+
+146. It is however to be observed, that there is no conjugial love
+altogether chaste or pure either with men (_homines_) or with angels;
+there is still somewhat not chaste or not pure which adjoins or subjoins
+itself thereto; but this has a different origin from that which gives
+birth to what is unchaste: for with the angels the chaste principle is
+above and the non-chaste beneath, and there is as it were a door with a
+hinge interposed by the Lord, which is opened by determination, and is
+carefully prevented from standing open, lest the one principle should
+pass into the other, and they should mix together: for the natural
+principle of man from his birth is defiled and fraught with evils;
+whereas his spiritual principle is not so, because its birth is from the
+Lord, for it is regeneration; and regeneration is a successive
+separation from the evils to which a man is naturally inclined. That no
+love with either men or angels is altogether pure, or can be pure; but
+that the end, purpose, or intention of the will, is principally regarded
+by the Lord: and that therefore so far as a man is principled in a good
+end, purpose, or intention, and perseveres therein, so far he is
+initiated into purity, and so far he advances and approaches towards
+purity, may be seen above, n. 71.
+
+147. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL RENUNCIATION OF
+WHOREDOMS FROM A PRINCIPLE OF RELIGION. The reason of this is, because
+chastity is the removal of unchastity; it being a universal law, that so
+far as any one removes evil, so far a capacity is given for good to
+succeed in its place; and further, so far as evil is hated, so far good
+is loved; and also _vice versa_; consequently, so far as whoredom is
+renounced, so far the chastity of marriage enters. That conjugial love
+is purified and rectified according to the renunciation of whoredoms,
+every one sees from common perception as soon as it is mentioned and
+heard; thus before confirmation; but as all have not common perception,
+it is of importance that the subject should also be illustrated in the
+way of proof by such considerations as may tend to confirm it. These
+considerations are, that conjugial love grows cold as soon as it is
+divided, and this coldness causes it to perish; for the heat of unchaste
+love extinguishes it, as two opposite heats cannot exist together, but
+one must needs reject the other and deprive it of its potency. Whenever
+therefore the heat of conjugial love begins to acquire a pleasant
+warmth, and from a sensation of its delights to bud and flourish, like
+an orchard and garden in spring; the latter from the vernal temperament
+of light and heat from the sun of the natural world, but the former from
+the vernal temperament of light and heat from the sun of the spiritual
+world.
+
+148. There is implanted in every man (_homo_) from creation, and
+consequently from his birth, an internal and an external conjugial
+principle; the internal is spiritual, and the external natural: a man
+comes first into the latter, and as he becomes spiritual, he comes into
+the former. If therefore he remains in the external or natural conjugial
+principle, the internal or spiritual conjugial principle is veiled or
+covered, until he knows nothing respecting it; yea, until he calls it an
+ideal shadow without a substance: but if a man becomes spiritual, he
+then begins to know something respecting it, and afterwards to perceive
+something of its quality, and successively to be made sensible of its
+pleasantness, agreeableness, and delights; and in proportion as this is
+the case, the veil or covering between the external and internal, spoken
+of above, begins to be attenuated, and afterwards as it were to melt,
+and lastly to be dissolved and dissipated. When this effect takes place,
+the external conjugial principle remains indeed; but it is continually
+purged and purified from its dregs by the internal; and this, until the
+external becomes as it were the face of the internal, and derives its
+delight from the blessedness which is in the internal, and at the same
+time its life, and the delights of its potency. Such is the renunciation
+of whoredoms, by which the chastity of marriage exists. It may be
+imagined, that the external conjugial principle, which remains after the
+internal has separated itself from it, or it from itself, resembles the
+external principle not separated: but I have heard from the angels that
+they are altogether unlike; for that the external principle in
+conjunction with the internal, which they called the external of the
+internal, was void of all lasciviousness, because the internal cannot be
+lascivious, but only be delighted chastely; and that it imparts the same
+disposition to its external, wherein it is made sensible of its own
+delights: the case is altogether otherwise with the external separated
+from the internal; this they said, was lascivious in the whole and in
+every part. They compared the external conjugial principle derived from
+the internal to excellent fruit, whose pleasant taste and flavor
+insinuate themselves into its outward rind, and form this into
+correspondence with themselves; they compared it also to a granary,
+whose store is never diminished, but is continually recruited according
+to its consumption; whereas they compared the external principle,
+separate from the internal, to wheat in a winnowing machine, when it is
+put in motion about its axis; in which case the chaff only remains,
+which is dispersed by the wind; so it is with the conjugial principle,
+unless the adulterous principle be renounced.
+
+149. The reason why the chastity of marriage does not exist by the
+renunciation of whoredoms, unless it be made from a principle of
+religion, is, because a man (_homo_) without religion is not spiritual,
+but remains natural; and if the natural man renounces whoredoms, still
+his spirit does not renounce them; and thus, although it seems to
+himself that he is chaste by such renunciation, yet nevertheless
+unchastity lies inwardly concealed like corrupt matter in a wound only
+outwardly healed. That conjugial love is according to the state of the
+church with man, may be seen above n. 130. More on this subject may be
+seen in the exposition of article XI.
+
+150. VIII. CHASTITY CANNOT BE PREDICATED OF INFANTS, OR OF BOYS AND
+GIRLS, OR OF YOUNG MEN AND VIRGINS BEFORE THEY FEEL IN THEMSELVES THE
+LOVE OF THE SEX. This is because the chaste principle and the unchaste
+are predicated only of marriages, and of such things as relate to
+marriages, as may be seen above, n. 139; and of those who know nothing
+of the things relating to marriage, chastity is not predicable; for it
+is as it were nothing relating to them; and nothing cannot be an object
+either of affection or thought: but after this nothing there arises
+something, when the first motion towards marriage is felt, which is the
+love of the sex. That virgins and young men, before they feel in
+themselves the love of the sex, are commonly called chaste, is owing to
+ignorance of what chastity is.
+
+151. XI. CHASTITY CANNOT BE PREDICATED OF EUNUCHS SO BORN, OR OF EUNUCHS
+SO MADE. Eunuchs so born are those more especially with whom the
+ultimate of love is wanting from birth: and as in such case the first
+and middle principles are without a foundation on which to stand, they
+have therefore no existence; and if they exist, the persons in whom they
+exist have no concern to distinguish between the chaste principle and
+the unchaste, each being indifferent to them; but of these persons there
+are several distinctions. The case is nearly the same with eunuchs so
+made as with some eunuchs so born; but eunuchs so made, as they are both
+men and women, cannot possibly regard conjugial love any otherwise than
+as a phantasy, and the delights thereof as idle stories. If they have
+any inclination, it is rendered mute, which is neither chaste nor
+unchaste: and what is neither chaste nor unchaste, derives no quality
+from either the one or the other.
+
+152. X. CHASTITY CANNOT BE PREDICATED OF THOSE WHO DO NOT BELIEVE
+ADULTERIES TO BE EVILS IN REGARD TO RELIGION; AND STILL LESS OF THOSE
+WHO DO NOT BELIEVE THEM TO BE HURTFUL TO SOCIETY. The reason why
+chastity cannot be predicated of such is, because they neither know what
+chastity is nor even that it exists; for chastity relates to marriage,
+as was shewn in the first article of this section. Those who do not
+believe adulteries be evil in regard to religion, regard even marriages
+as unchaste; whereas religion with married pairs constitutes their
+chastity; thus such persons have nothing chaste in them, and therefore
+it is in vain to talk to them of chastity; these are confirmed
+adulterers: but those who do not believe adulteries to be hurtful to
+society, know still less than the others, either what chastity is or
+even that it exists; for they are adulterers from a determined purpose:
+if they say that marriages are less unchaste than adulteries, they say
+so merely with the mouth, but not with the heart, because marriages with
+them are cold, and those who speak from such cold concerning chaste
+heat, cannot have an idea of chaste heat in regard to conjugial love.
+The nature and quality of such persons, and of the ideas of their
+thought, and hence of the interior principles of their conversation,
+will be seen in the second part of this work,--ADULTEROUS LOVE AND ITS
+SINFUL PLEASURES.
+
+153. XI. CHASTITY CANNOT BE PREDICATED OF THOSE WHO ABSTAIN FROM
+ADULTERIES ONLY FOR VARIOUS EXTERNAL REASONS. Many believe that the mere
+abstaining from adulteries in the body is chastity; yet this is not
+chastity, unless at the same time there is an abstaining in spirit. The
+spirit of man (_homo_), by which is here meant his mind as to affections
+and thoughts, constitutes the chaste principle and the unchaste, for
+hence it flows into the body, the body being in all cases such as the
+mind or spirit is. Hence it follows, that those who abstain from
+adulteries in the body, without being influenced from the spirit are not
+chaste; neither are those chaste who abstain from them in spirit as
+influenced from the body. There are many assignable causes which make a
+man desist from adulteries in the body, and also in the spirit as
+influenced from the body; but still, he that does not desist from them
+in the body as influenced from the spirit, is unchaste; for the Lord
+says, "_That whosoever looketh upon another's woman, so as to lust after
+her, hath already committed adultery with her in his heart_," Matt. v.
+28. It is impossible to enumerate all the causes of abstinence from
+adulteries in the body only, they being various according to states of
+marriage, and also according to states of the body; for there are some
+persons who abstain from them from fear of the civil law and its
+penalties; some from fear of the loss of reputation and thereby of
+honor; some from fear of diseases which may be thereby contracted; some
+from fear of domestic quarrels on the part of the wife, whereby the
+quiet of their lives may be disturbed; some from fear of revenge on the
+part of the husband or relations; some from fear of chastisement from
+the servants of the family; some also abstain from motives of poverty,
+avarice, or imbecility, arising either from disease, from abuse, from
+age, or from impotence. Of these there are some also, who, because they
+cannot or dare not commit adultery in the body, condemn adulteries in
+the spirit; and thus they speak morally against adulteries, and in favor
+of marriages; but such person, unless in spirit they call adulteries
+accursed, and this from a religious principle in the spirit, are still
+adulterers; for although they do not commit them in the body, yet they
+do in the spirit; wherefore after death, when they become spirits, they
+speak openly in favor of them. From these considerations it is manifest,
+that even a wicked person may shun adulteries as hurtful; but that none
+but a Christian can shun them as sins. Hence then the truth of the
+proposition is evident, that chastity cannot be predicated of those who
+abstain from adulteries merely for various external reasons.
+
+154. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGES
+TO BE UNCHASTE. These, like the persons spoken of just above, n. 152, do
+not know either what chastity is, or even that it exists; and in this
+respect they are like those who make chastity to consist merely in
+celibacy, of whom we shall speak presently.
+
+155. XIII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO HAVE RENOUNCED
+MARRIAGE BY VOWS OF PERPETUAL CELIBACY, UNLESS THERE BE AND REMAIN IN
+THEM THE LOVE OF A LIFE TRULY CONJUGIAL. The reason why chastity cannot
+be predicated of these, is, because after a vow of perpetual celibacy,
+conjugial love is renounced; and yet it is of this love alone that
+chastity can be predicated: nevertheless there still remains an
+inclination to the sex implanted from creation, and consequently innate
+by birth; and when this inclination is restrained and subdued, it must
+needs pass away into heat, and in some cases into a violent burning,
+which, in rising from the body into the spirit, infests it, and with
+some persons defiles it; and there may be instances where the spirit
+thus defiled may defile also the principles of religion, casting them
+down from their internal abode, where they are in holiness, into things
+external, where they become mere matters of talk and gesture; therefore
+it was provided by the Lord, that celibacy should have place only with
+those who are in external worship, as is the case with all who do not
+address themselves to the Lord, or read the Word. With such, eternal
+life is not so much endangered by vows of celibacy attended with
+engagements to chastity, as it is with those who are principled in
+internal worship: moreover, in many instances that state of life is not
+entered upon from any freedom of the will, many being engaged therein
+before they attain to freedom grounded in reason, and some in
+consequence of alluring worldly motives. Of those who adopt that state
+with a view to have their minds disengaged from the world, that they may
+be more at leisure to apply themselves to divine things, those only are
+chaste with whom the love of a life truly conjugial either preceded that
+state or followed it, and with whom it remains; for the love of a life
+truly conjugial is that alone of which chastity is predicated. Wherefore
+also, after death, all who have lived in monasteries are at length freed
+from their vows and set at liberty, that, according to the interior vows
+and desires of their love, they may be led to choose a life either
+conjugial or extra-conjugial: if in such case they enter into conjugial
+life, those who have loved also the spiritual things of divine worship
+are given in marriage in heaven; but those who enter into
+extra-conjugial life are sent to their like, who dwell on the confines
+of heaven. I have inquired of the angels, whether those who have devoted
+themselves to works of piety, and given themselves up entirely to divine
+worship, and who thus have withdrawn themselves from the snares of the
+world and the concupiscences of the flesh, and with this view have vowed
+perpetual virginity, are received into heaven, and there admitted among
+the blessed to enjoy an especial portion of happiness according to their
+faith. To this the angels replied, that such are indeed received into
+heaven; but when they are made sensible of the sphere of conjugial love
+there, they become sad and fretful, and then, some of their own accord,
+some by asking leave, and some from being commanded, depart and are
+dismissed, and when they are out of that heaven, a way is opened for
+them to their consociates, who had been in a similar state of life in
+the world; and then from being fretful they become cheerful, and rejoice
+together.
+
+156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY.
+This is evident from what has been said above respecting marriage and
+celibacy. A state of marriage is to be preferred because it is a state
+ordained from creation; because it originates in the marriage of good
+and truth; because it corresponds with the marriage of the Lord and the
+church; because the church and conjugial love are constant companions;
+because its use is more excellent than all the other uses of the things
+of creation, for thence according to order is derived the increase of
+the human race, and also of the angelic heaven, which is formed from the
+human race: moreover, marriage constitutes the completeness of a man
+(_homo_); for by it he becomes a complete man, as will be shewn in the
+following chapter. All these things are wanting in celibacy. But if the
+proposition be taken for granted, that a state of celibacy is preferable
+to a state of marriage, and if this proposition be left to the mind's
+examination, to be assented to and established by confirming proofs,
+then the conclusion must be, that marriages are not holy, neither can
+they be chaste; yea, that chastity in the female sex belongs only to
+those, who abstain from marriage and vow perpetual virginity: and
+moreover, that those who have vowed perpetual celibacy are understood by
+the eunuchs _who make themselves eunuchs for the kingdom of heaven's
+sake_, Matt. xix. 12; not to mention other conclusions of a like nature;
+which, being grounded in a proposition that is not true, are also not
+true. The eunuchs who make themselves eunuchs for the kingdom of
+heaven's sake, are spiritual eunuchs, who are such as in marriages
+abstain from the evils of whoredoms: that Italian eunuchs are not meant,
+is evident.
+
+       *       *       *       *       *
+
+[Transcriber's Note: The out-of-order section numbers which follow are
+in the original text, as are the asterisks which do not seem to indicate
+footnotes.]
+
+151.* To the above I shall add TWO MEMORABLE RELATIONS. FIRST. As I was
+going home from the school of wisdom (concerning which, see above, n.
+132), I saw in the way an angel dressed in blue. He joined me and walked
+by my side, and said, "I see that you are come from the school of
+wisdom, and are made glad by what you heard there; and as I perceive
+that you are not a full inhabitant of this world, because you are at the
+same time in the natural world, and therefore know nothing of our
+Olympic gymnasia, where the ancient _sophi_ meet together, and by the
+information they collect from every new comer, learn what changes and
+successions wisdom has undergone and is still undergoing in your world;
+if you are willing I will conduct you to the place where several of
+those ancient _sophi_ and their sons, that is, their disciples, dwell."
+So he led me to the confines between the north and east; and while I was
+looking that way from a rising ground, lo! I saw a city, and on one side
+of it two small hills; that which was nearer to the city being lower
+than the other. "That city," said he, "is called Athens, the lower hill
+Parnassus, and the higher Helicon. They are so called, because in the
+city and around it dwell the wise men who formerly lived in Greece, as
+Pythagoras, Socrates, Aristippus, Xenophon, with their disciples and
+scholars." On my asking him concerning Plato and Aristotle, he said,
+"They and their followers dwell in another region, because they taught
+principles of rationality which relate to the understanding; whereas the
+former taught morality which relates to the life." He further informed
+me, that it was customary at times to depute from the city of Athens
+some of the students to learn from the literati of the Christians, what
+sentiments they entertain at this day respecting God, the creation of
+the universe, the immortality of the soul, the relative state of men and
+beasts, and other subjects of interior wisdom: and he added, that a
+herald had that day announced an assembly, which was a token that the
+emissaries had met with some strangers newly arrived from the earth, who
+had communicated some curious information. We then saw several persons
+going from the city and its suburbs, some having their heads decked with
+wreaths of laurel, some holding palms in their hands, some with books
+under their arms, and some with pens under the hair of the left temple.
+We mixed with the company, and ascended the hill with them; and lo! on
+the top was an octagonal palace, which they called the Palladium, into
+which we entered; within there were eight hexangular recesses, in each
+of which was a book-case and a table: at these recesses were seated the
+laureled _sophi_, and in the Palladium itself there were seats cut out
+of the rock, on which the rest were seated. A door on the left was then
+opened, through which the two strangers newly arrived from the earth
+were introduced; and after the compliments of salutation were paid, one
+of the laureled _sophi_ asked them, "WHAT NEWS FROM THE EARTH?" They
+replied, "This is news, that in forests there have been found men like
+beasts, or beasts like men: from their face and body they were known to
+have been born men, and to have been lost or left in the forests when
+they were two or three years old; they were not able to give utterance
+to any thought, nor could they learn to articulate the voice into any
+distinct expression; neither did they know the food suitable for them as
+the beasts do, but put greedily into their mouths whatever they found in
+the forest, whether it was clean or unclean; besides many other
+particulars of a like nature: from which some of the learned among us
+have formed several conjectures and conclusions concerning the relative
+state of men and beasts." On hearing this account, some of the ancient
+_sophi_ asked, "What were the conjectures and conclusions formed from
+the circumstances you have related?" The two strangers replied, "There
+were several: but they may all be comprised under the following: 1. That
+a man by nature, and also by birth, is more stupid and consequently
+viler than any beast; and that he remains so, unless he is instructed.
+2. That he is capable of being instructed, because he has learnt to
+frame articulate sounds, and thence to speak, and thereby has begun to
+express his thoughts, and this successively more and more perfectly
+until he has been able to express the laws of civil society; several of
+which are nevertheless impressed on beasts from their birth. 3. That
+beasts have rationality like men. 4. Therefore, that if beasts could
+speak, they would reason on any subject as acutely as men; a proof of
+which is, that they think from reason and prudence just as men do. 5.
+That the understanding is only a modification of light from the sun; the
+heat co-operating by means of ether, so that it is only an activity of
+interior nature; and that this activity may be so exalted as to appear
+like wisdom. 6. That therefore it is ridiculous to believe that a man
+lives after death any more than a beast; unless perchance, for some days
+after his decease, in consequence of an exhalation of the life of the
+body, he may appear as a mist under the form of a spectre, before he is
+dissipated into nature; just as a shrub raised up from its ashes,
+appears in the likeness of its own form. 7. Consequently that religion,
+which teaches a life after death, is a mere device, in order to keep the
+simple inwardly in bonds by its laws, as they are kept outwardly in
+bonds by the laws of the state." To this they added, that "people of
+mere ingenuity reason in this manner, but not so the intelligent:" and
+they were asked, "How do the intelligent reason?" They said they had not
+been informed; but they supposed that they must reason differently.
+
+152.* On hearing this relation, all those who were sitting at the tables
+exclaimed, "Alas! what times are come on the earth! What changes has
+wisdom undergone? How is she transformed into a false and infatuated
+ingenuity! The sun is set, and in his station beneath the earth is in
+direct opposition to his meridian altitude. From the case here adduced
+respecting such as have been left and found in forests, who cannot see
+that an uninstructed man is such as here represented? For is not the
+nature of his life determined by the nature of the instruction he
+receives? Is he not born in a state of greater ignorance than the
+beasts? Must he not learn to walk and to speak? Supposing he never
+learnt to walk, would he ever stand upright? And if he never learnt to
+speak, would he ever be able to express his thoughts? Is not every man
+such as instruction makes him,--insane from false principles, or wise
+from truths? and is not he that is insane from false principles,
+entirely possessed with an imagination that he is wiser than he that is
+wise from truths? Are there not instances of men who are so wild and
+foolish, that they are no more like men than those who have been found
+in forests? Is not this the case with such as have been deprived of
+memory? From all these considerations we conclude, that a man without
+instruction is neither a man nor a beast; but that he is a form, which
+is capable of receiving in itself that which constitutes a man; and thus
+that he is not born a man, but that he is made a man; and that a man is
+born such a form as to be an organ receptive of life from God, to the
+end that he may be a subject into which God may introduce all good, and,
+by union with himself, may make him eternally blessed. We have perceived
+from your conversation, that wisdom at this day is so far extinguished
+or infatuated, that nothing at all is known concerning the relative
+state of the life of men and of beasts; and hence it is that the state
+of the life of man after death is not known: but those who are capable
+of knowing this, and yet are not willing, and in consequence deny it, as
+many Christians do, may fitly be compared to such as are found in
+forests: not that they are rendered so stupid from a want of
+instruction, but that they have rendered themselves so by the fallacies
+of the senses, which are the darkness of truths."
+
+153.* At that instant a certain person standing in the middle of the
+Palladium, and holding in his hand a palm, said, "Explain, I pray, this
+arcanum, How a man, created a form of God, could be changed into a form
+of the devil. I know that the angels of heaven are forms of God and that
+the angels of hell are forms of the devil, and that the two forms are
+opposite to each other, the latter being insanities, the former wisdoms.
+Tell me, therefore, how a man, created a form of God, could pass from
+day into such night, as to be capable of denying God and life eternal."
+To this the several teachers replied in order; first the Pythagoreans,
+next the Socratics, and afterwards the rest: but among them there was a
+certain Platonist, who spoke last; and his opinion prevailed, which was
+to this effect; That the men of the saturnine or golden age knew and
+acknowledged that they were forms receptive of life from God; and that
+on this account wisdom was inscribed on their souls and hearts, and
+hence they saw truth from the light of truth, and by truths perceived
+good from the delight of the love thereof: but as mankind in the
+following ages receded from the acknowledgement that all the truth of
+wisdom and the consequent good of love belonging to them, continually
+flowed in from God, they ceased to be habitations of God; and then also
+discourse with God, and consociation with angels ceased: for the
+interiors of their minds were bent from their direction, which had been
+elevated upwards to God from God, into a direction more and more
+oblique, outwardly into the world, and thereby to God from God through
+the world, and at length inverted into an opposite direction, which is
+downwards to self; and as God cannot be looked at by a man interiorly
+inverted, and thereby averted, men separated themselves from God, and
+were made forms of hell or devils. From these considerations it follows,
+that in the first ages they acknowledged in heart and soul, that all the
+good of love and the consequent true wisdom, were derived to them from
+God, and also that they were God's in them: and thus that they were mere
+recipients of life from God, and hence were called images of God, sons
+of God, and born of God: but that in succeeding ages they did not
+acknowledge this in heart and soul, but by a certain persuasive faith,
+next by an historical faith, and lastly only with the mouth; and this
+last kind of acknowledgement is no acknowledgement at all; yea, it is in
+fact a denial at heart. From these considerations it may be seen what is
+the quality of the wisdom which prevails at this day on the earth among
+Christians, while they do not know the distinction between a man and a
+beast, notwithstanding their being in possession of a written
+revelation, whereby they may be inspired by God: and hence many believe,
+that in case a man lives after death, a beast must live also; or because
+a beast is not to live after death, neither will a man. Is not our
+spiritual light, which enlightens the sight of the mind, become thick
+darkness with them? and is not their natural light, which only
+enlightens the bodily sight, become brightness to them?
+
+154.* After this they all turned towards the two strangers, and thanked
+them for their visit, and for the relation they had given, and entreated
+them to go and communicate to their brethren what they had heard. The
+strangers replied that they would endeavor to confirm their brethren in
+this truth, that so far as they ascribe all the good of charity and the
+truth of faith to the Lord, and not to themselves, so far they are men,
+and so far they become angels of heaven.
+
+155.* THE SECOND MEMORABLE RELATION. One morning I was awoke by some
+delightful singing which I heard at a height above me, and in
+consequence, during the first watch, which is internal, pacific, and
+sweet, more than the succeeding part of the day, I was in a capacity of
+being kept for some time in the spirit as it were out of the body, and
+of attending carefully to the affection which was sung. The singing of
+heaven is an affection of the mind, sent forth through the mouth as a
+tune: for the tone of the voice in speaking, separate from the discourse
+of the speaking, and grounded in the affection of love, is what gives
+life to the speech. In that state I perceived that it was the affection
+of the delights of conjugial love, which was made musical by wives in
+heaven: that this was the case, I observed from the sound of the song,
+in which those delights were varied in a wonderful manner. After this I
+arose, and looked into the spiritual world; and lo! in the east, beneath
+the sun, there appeared as it were a GOLDEN SHOWER. It was the morning
+dew descending in great abundance, which, catching the sun's rays,
+exhibited to my eyes the appearance of a golden shower. In consequence
+of this I became fully awake, and went forth in the spirit, and asked an
+angel who then happened to meet me, whether he saw a golden shower
+descending from the sun? He replied, that he saw one whenever he was
+meditating on conjugial love; and at the same time turning his eyes
+towards the sun, he added, "That shower falls over a hall, in which are
+three husbands with their wives, who dwell in the midst of an eastern
+paradise. Such a shower is seen falling from the sun over that hall,
+because with those husbands and wives there resides wisdom respecting
+conjugial love and its delights; with the husbands respecting conjugial
+love, and with the wives respecting its delights. But I perceive that
+you are engaged in meditating on the delights of conjugial love: I will
+therefore conduct you there, and introduce you to them." He led me
+through paradisiacal scenery to houses built of olive wood, having two
+cedar columns before the gate, and introduced me to the husbands, and
+asked their permission for me to converse with them in the presence of
+the wives. They consented, and called their wives. These looked into my
+eyes most shrewdly; upon which I asked them, "Why do you do so?" They
+said, "We can thereby discover exquisitely what is your inclination and
+consequent affection, and your thought grounded in affection, respecting
+the love of the sex; and we see that you are meditating intensely, but
+still chastely, concerning it." And they added, "What do you wish us to
+tell you on the subject?" I replied, "Tell me, I pray, something
+respecting the delights of conjugial love." The husbands assented,
+saying, "If you are so disposed, give them some information in regard to
+those delights: their ears are chaste." They asked me, "Who taught you
+to question us respecting the delights of that love? Why did you not
+question our husbands?" I replied, "This angel, who accompanies me,
+informed me, that wives are the recipients and sensories of those
+delights, because they are born loves; and all delights are of love." To
+this they replied with a smile, "Be prudent, and declare nothing of this
+sort except ambiguously; because it is a wisdom deeply seated in the
+hearts of our sex, and is not discovered to any husband, unless he be
+principled in love truly conjugial. There are several reasons for this,
+which we keep entirely to ourselves." Then the husbands said, "Our wives
+know all the states of our minds, none of which are hid from them: they
+see, perceive, and are sensible of whatever proceeds from our will. We,
+on the other hand, know nothing of what passes with our wives. This
+faculty is given to wives, because they are most tender loves, and as it
+were burning zeals for the preservation of friendship and conjugial
+confidence, and thereby of all the happiness of life, which they
+carefully attend to, both in regard to their husbands and themselves, by
+virtue of a wisdom implanted in their love, which is so full of
+prudence, that they are unwilling to say, and consequently cannot say,
+that they love, but that they are loved." I asked the wives, "Why are
+you unwilling, and consequently cannot say so?" They replied, "If the
+least hint of the kind were to escape from the mouth of a wife, the
+husband would be seized with coolness, which would entirely separate him
+from all communication with his wife, so that he could not even bear to
+look upon her; but this is the case only with those husbands who do not
+hold marriages to be holy, and therefore do not love their wives from
+spiritual love: it is otherwise with those who do. In the minds of the
+latter this love is spiritual, and by derivation thence in the body is
+natural. We in this hall are principled in the latter love by derivation
+from the former; therefore we trust our husbands with our secrets
+respecting our delights of conjugial love." Then I courteously asked
+them to disclose to me some of those secrets: they then looked towards a
+window on the southern quarter, and lo! there appeared a white dove,
+whose wings shone as if they were of silver, and its head was crested
+with a crown as of gold: it stood upon a bough, from which there went
+forth an olive; and while it was in the attempt to spread out its wings,
+the wives said, "We will communicate something: the appearing of that
+dove is a token that we may. Every man (_vir_)" they continued, "has
+five senses, seeing, hearing, smelling, taste, and touch; but we have
+likewise a sixth, which is the sense of all the delights of the
+conjugial love of the husband; and this sense we have in the palms of
+our hands, while we touch the breasts, arms, hands, or cheeks, of our
+husbands, especially their breasts; and also while we are touched by
+them. All the gladness and pleasantness of the thoughts of their minds
+(_mentium_), all the joys and delights of their minds (_animarum_) and
+all the festive and cheerful principles of their bosoms, pass from them
+to us, and become perceptible, sensible, and tangible: we discern them
+as exquisitely and distinctly as the ear does the tune of a song, and
+the tongue the taste of dainties; in a word, the spiritual delights of
+our husbands put on with us a kind of natural embodiment; therefore they
+call us the sensory organs of chaste conjugial love, and thence its
+delights. But this sixth sense of ours exists, subsists, persists, and
+is exalted in the degree in which our husbands love us from wisdom and
+judgement, and in which we in our turn love them from the same
+principles in them. This sense in our sex is called in the heavens the
+sport of wisdom with its love, and of love with its wisdom." From this
+information I became desirous of asking further questions concerning the
+variety of their delights. They said, "It is infinite; but we are
+unwilling and therefore unable to say more; for the dove at our window,
+with the olive branch under his feet, is flown away." I waited for its
+return, but in vain. In the meantime I asked the husbands, "Have you a
+like sense of conjugial love?" They replied, "We have a like sense in
+general, but not in particular. We enjoy a general blessedness, delight,
+and pleasantness, arising from the particulars of our wives; and this
+general principle, which we derive from them, is serenely peaceful." As
+they said this, lo! through the window there appeared a swan standing on
+a branch of a fig-tree, which spread out his wings and flew away. On
+seeing this, the husbands said, "This is a sign for us to be silent
+respecting conjugial love: come again some other time, and perhaps you
+may hear more." They then withdrew, and we took our leave.
+
+       *       *       *       *       *
+
+ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE
+LORD'S WORDS,--THEY ARE NO LONGER TWO, BUT ONE FLESH.
+
+156.* That at creation there was implanted in the man and the woman an
+inclination and also a faculty of conjunction as into a one, and that
+this inclination and this faculty are still in man and woman, is evident
+from the book of creation, and at the same time from the Lord's words.
+In the book of creation, called GENESIS, it is written, "_Jehovah God
+builded the rib, which he had taken from the man, into a woman, and
+brought her to the man. And the man said, This now is bone of my bones,
+and flesh of my flesh. She shall be called Woman, because she was taken
+out of man; for this cause shall a man leave his father and his mother,
+and shall cleave to his wife: and they shall be one flesh_," chap. ii.
+22-24. The Lord also says in Matthew, "_Have ye not read, that he that
+made them from the beginning, made them a male and a female, and said,
+For this cause shall a man leave father and mother, and shall cleave to
+his wife; and they TWO SHALL BECOME ONE FLESH? WHEREFORE THEY ARE NO
+LONGER TWO, BUT ONE FLESH_," chap. xix. 4-6. From this it is evident,
+that the woman was created out of the man (_vir_), and that each has an
+inclination and faculty to reunite themselves into a one. That such
+reunion means into one man (_homo_), is also evident from the book of
+creation, where both together are called man (_homo_); for it is
+written, "_In the day that God created man (homo), he created them a
+male and a female, and called their name Man (homo)_," chap. v. 2. It is
+there written, he called their name Adam; but Adam and man are one
+expression in the Hebrew tongue: moreover, both together are called man
+in the same book, chap. i. 27; chap. iii. 22-24. One flesh also
+signifies one man; as is evident from the passages in the Word where
+mention is made of all flesh, which signifies every man, as Gen. chap.
+vi. 12, 13, 17, 19; Isaiah xl. 5, 6; chap. xlix. 26; chap. lxvi. 16, 23,
+24; Jer. xxv. 31; chap, xxxii. 27; chap. xlv. 5; Ezek. xx. 48; chap.
+xxi. 4, 5; and other passages. But what is meant by the man's rib, which
+was builded into a woman; what by the flesh, which was closed up in the
+place thereof, and thus what by bone of my bones, and flesh of my flesh;
+and what by a father and a mother, whom a man (_vir_) shall leave after
+marriage; and what by cleaving to a wife, has been shewn in the ARCANA
+COELESTIA; in which work the two books, Genesis and Exodus, are
+explained as to the spiritual sense. It is there proved that a rib does
+not mean a rib,--nor flesh, flesh,--nor a bone, a bone,--nor cleaving
+to, cleaving to; but that they signify spiritual things, which
+correspond thereto, and consequently are signified thereby. That
+spiritual things are understood, which from two make one man (_homo_),
+is evident from this consideration, that conjugial love conjoins them,
+and this love is spiritual. That the love of the man's wisdom is
+transferred into the wife, has been occasionally observed above, and
+will be more fully proved in the following sections: at this time it is
+not allowable to digress from the subject proposed, which is concerning
+the conjunction of two married partners into one flesh by a union of
+souls and minds. This union we will elucidate by treating of it in the
+following order. I. _From creation there is implanted in each sex a
+faculty and inclination, whereby they are able and willing to be
+conjoined together as it were into a one._ II. _Conjugial love conjoins
+two souls, and thence two minds into a one._ III. _The will of the wife
+conjoins itself with the understanding of the man, and thence the
+understanding of the man conjoins itself with the will of the wife._ IV.
+_The inclination to unite the man to herself is constant and perpetual
+with the wife; but is inconstant and alternate with the man._ V.
+_Conjunction is inspired into the man from the wife according to her
+love, and is received by the man according to his wisdom._ VI. _This
+conjunction is effected successively from the first days of marriage;
+and with those who are principled in love truly conjugial, is effected
+more and more thoroughly to eternity._ VII. _The conjunction of the wife
+with the rational wisdom of the husband is effected from within, but
+with this moral wisdom from without._ VIII. _For the sake of this
+conjunction as an end, the wife has a perception of the affections of
+the husband, and also the utmost prudence in moderating them._ IX.
+_Wives conceal this perception with themselves, and hide it from their
+husbands, for reasons of necessity, in order that conjugial love,
+friendship, and confidence, and thereby the blessedness of dwelling
+together, and the happiness of life may he secured._ X. _This perception
+is the wisdom of the wife, and is not communicable to the man; neither
+is the rational wisdom of the man communicable to the wife._ XI. _The
+wife, from a principle of love, is continually thinking about the man's
+inclination to her, with the purpose of joining him to herself: it is
+otherwise with the man._ XII. _The wife conjoins herself to the man, by
+applications to the desires of his will._ XIII. _The wife is conjoined
+to her husband by the sphere of her life flowing from the love of him._
+XIV. _The wife is conjoined to the husband by the appropriation of the
+powers of his virtue; which however is effected according to their
+mutual spiritual love._ XV. _Thus the wife receives in herself the image
+of her husband, and thence perceives, sees, and is sensible of, his
+affections._ XVI. _There are duties proper to the husband, and others
+proper to the wife; and the wife cannot enter into the duties proper to
+the husband, nor the husband into the duties proper to the wife, so as
+to perform them aright._ XVII. _These duties, also, according to mutual
+aid, conjoin the two into a one, and at the same time constitute one
+house._ XVIII. _Married partners, according to these conjunctions,
+become one man (homo) more and more._ XIX. _Those who are principled in
+love truly conjugial, are sensible of their being a united man, and as
+it were one flesh._ XX. _Love truly conjugial, considered in itself, is
+a union of souls, a conjunction of minds, and an endeavor towards
+conjunction in the bosoms and thence in the body._ XXI. _The states of
+this love are innocence, peace, tranquillity, inmost friendship, full
+confidence, and a mutual desire of mind and heart to do very good to
+each other; and the states derived from these are blessedness,
+satisfaction, delight, and pleasure; and from the eternal enjoyment of
+these is derived heavenly felicity._ XXII. _These things can only exist
+in the marriage of one man with one wife._ We proceed now to the
+explanation of these articles.
+
+157. I. FROM CREATION THERE IS IMPLANTED IN EACH SEX A FACULTY AND
+INCLINATION, WHEREBY THEY ARE ABLE AND WILLING TO BE JOINED TOGETHER, AS
+IT WERE INTO A ONE. That the woman was taken out of the man, was shewn
+just above from the book of creation; hence it follows, that there is in
+each sex a faculty and inclination to join themselves together into a
+one; for that which is taken out of anything, derives and retains its
+constituent principle, from the principle proper to the thing whence it
+was taken; and as this derived principle is of a similar nature with
+that from which it was derived, it seeks after a reunion; and when it is
+reunited, it is as in itself when it is in that from whence it came, and
+_vice versa_. That there is a faculty of conjunction of the one sex with
+the other, or that they are capable of being united, is universally
+allowed; and also that there is an inclination to join themselves the
+one with the other; for experience supplies sufficient confirmation in
+both cases.
+
+158. II. CONJUGIAL LOVE CONJOINS TWO SOULS, AND THENCE TWO MINDS, INTO A
+ONE. Every man consists of a soul, a mind, and a body. The soul is his
+inmost, the mind his middle, and the body his ultimate constituent. As
+the soul is a man's inmost principle, it is, from its origin, celestial;
+as the mind is his middle principle, it is, from its origin, spiritual;
+and as the body is his ultimate principle, it is, from its origin,
+natural. Those things, which, from their origin, are celestial and
+spiritual, are not in space, but in the appearance of space. This also
+is well known in the word; therefore it is said, that neither extension
+nor place can be predicated of spiritual things. Since therefore spaces
+are appearances, distances also and presences are appearances. That the
+appearances of distances and presences in the spiritual world are
+according to proximities, relationships, and affinities of love, has
+been frequently pointed out and confirmed in small treatises respecting
+that world. These observations are made, in order that it may be known
+that the souls and minds of men are not in space like their bodies;
+because the former, as was said above, from their origin, are celestial
+and spiritual; and as they are not in space, they may be joined together
+as into a one, although their bodies at the same time are not so joined.
+This is the case especially with married partners, who love each other
+intimately: but as the woman is from the man, and this conjunction is a
+species of reunion, it may be seen from reason, that it is not a
+conjunction into a one, but an adjunction, close and near according to
+the love, and approaching to contact with those who are principled in
+love truly conjugial. This adjunction may be called spiritual dwelling
+together; which takes place with married partners who love each other
+tenderly, however distant their bodies may be from each other. Many
+experimental proofs exist, even in the natural world, in confirmation of
+these observations. Hence it is evident, that conjugial love conjoins
+two souls and minds into a one.
+
+159. III. THE WILL OF THE WIFE CONJOINS ITSELF WITH THE UNDERSTANDING OF
+THE MAN, AND THENCE THE UNDERSTANDING OF THE MAN WITH THE WILL OF THE
+WIFE. The reason of this is, because the male is born to become
+understanding, and the female to become will, loving the understanding
+of the male; from which consideration it follows, that conjugial
+conjunction is that of the will of the wife with the understanding of
+the man, and the reciprocal conjunction of the understanding of the man
+with the will of the wife. Every one sees that the conjunction of the
+understanding and the will is of the most intimate kind; and that it is
+such, that the one faculty can enter into the other, and be delighted
+from and in the conjunction.
+
+160. IV. THE INCLINATION TO UNITE THE MAN TO HERSELF IS CONSTANT AND
+PERPETUAL WITH THE WIFE, BUT INCONSTANT AND ALTERNATE WITH THE MAN. The
+reason of this is, because love cannot do otherwise than love and unite
+itself, in order that it may be loved in return, this being its very
+essence and life; and women are born loves; whereas men, with whom they
+unite themselves in order that they may be loved in return, are
+receptions. Moreover love is continually efficient; being like heat,
+flame, and fire, which perish if their efficiency is checked. Hence the
+inclination to unite the man to herself is constant and perpetual with
+the wife: but a similar inclination does not operate with the man
+towards the wife, because the man is not love, but only a recipient of
+love; and as a state of reception is absent or present according to
+intruding cares, and to the varying presence or absence of heat in the
+mind, as derived from various causes, and also according to the increase
+and decrease of the bodily powers, which do not return regularly and at
+stated periods, it follows, that the inclination to conjunction is
+inconstant and alternate with men.
+
+161. V. CONJUNCTION IS INSPIRED INTO THE MAN FROM THE WIFE ACCORDING TO
+HER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That love
+and consequent conjunction is inspired into the man by the wife, is at
+this day concealed from the men; yea, it is universally denied by them;
+because wives insinuate that the men alone love, and that they
+themselves receive; or that the men are loves, and themselves
+obediences: they rejoice also in heart when the men believe it to be so.
+There are several reasons why they endeavour to persuade the men of
+this, which are all grounded in their prudence and circumspection;
+respecting which, something shall be said in a future part of this work,
+particularly in the chapter ON THE CAUSES OF COLDNESS, SEPARATIONS, AND
+DIVORCES BETWEEN MARRIED PARTNERS. The reason why men receive from their
+wives the inspiration or insinuation of love, is, because nothing of
+conjugial love, or even of the love of the sex, is with the men, but
+only with wives and females. That this is the case, has been clearly
+shewn me in the spiritual world. I was once engaged in conversation
+there on this subject; and the men, in consequence of a persuasion
+infused from their wives, insisted that they loved and not the wives;
+but that the wives received love from them. In order to settle the
+dispute respecting this arcanum, all the females, married and unmarried,
+were withdrawn from the men, and at the same time the sphere of the love
+of the sex was removed with them. On the removal of this sphere, the men
+were reduced to a very unusual state, such as they had never before
+perceived, at which they greatly complained. Then, while they were in
+this state, the females were brought to them, and the wives to the
+husbands; and both the wives and the other females addressed them in the
+tenderest and most engaging manner; but they were cold to their
+tenderness, and turned away, and said one to another, "What is all this?
+what is a female?" And when some of the women said that they were their
+wives, they replied, "What is a wife? we do not know you." But when the
+wives began to be grieved at this absolutely cold indifference of the
+men, and some of them to shed tears, the sphere of the love of the
+female sex, and the conjugial sphere, which had for a time been
+withdrawn from the men, was restored; and then the men instantly
+returned into their former state, the lovers of marriage into their
+state, and the lovers of the sex into theirs. Thus the men were
+convinced, that nothing of conjugial love, or even of the love of the
+sex, resides with them, but only with the wives and females.
+Nevertheless, the wives afterwards from their prudence induced the men
+to believe, that love resides with the men, and that some small spark of
+it may pass from them into the wives. This experimental evidence is here
+adduced, in order that it may be known, that wives are loves and men
+recipients. That men are recipients according to their wisdom,
+especially according to this wisdom grounded in religion, that the wife
+only is to be loved, is evident from this consideration, that so long as
+the wife only is loved, the love is concentrated; and because it is also
+ennobled, it remains in its strength, and is fixed and permanent; and
+that in any other case it would be as when wheat from the granary is
+cast to the dogs, whereby there is scarcity at home.
+
+162. VI. THIS CONJUNCTION IS EFFECTED SUCCESSIVELY FROM THE FIRST DAYS
+OF MARRIAGE; AND WITH THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL,
+IT IS EFFECTED MORE AND MORE THOROUGHLY TO ETERNITY. The first heat of
+marriage does not conjoin; for it partakes of the love of the sex, which
+is the love of the body and thence of the spirit; and what is in the
+spirit, as derived from the body, does not long continue; but the love
+which is in the body, and is derived from the spirit, does continue. The
+love of the spirit, and of the body from the spirit, is insinuated into
+the souls and minds of married partners, together with friendship and
+confidence. When these two (friendship and confidence) conjoin
+themselves with the first love of marriage, there is effected conjugial
+love, which opens the bosoms, and inspires the sweets of that love; and
+this more and more thoroughly, in proportion as those two principles
+adjoin themselves to the primitive love, and that love enters into them,
+and _vice versa_.
+
+163. VII. THE CONJUNCTION OF THE WIFE WITH THE RATIONAL WISDOM OF THE
+HUSBAND IS EFFECTED FROM WITHIN, BUT WITH HIS MORAL WISDOM FROM WITHOUT.
+That wisdom with men is two-fold, rational and moral, and that their
+rational wisdom is of the understanding alone, and their moral wisdom is
+of the understanding and the life together, may be concluded and seen
+from mere intuition and examination. But in order that it may be known
+what we mean by the rational wisdom of men, and what by their moral
+wisdom, we will enumerate some of the specific distinctions. The
+principles constituent of their rational wisdom are called by various
+names; in general they are called knowledge, intelligence, and wisdom;
+but in particular they are called rationality, judgement, capacity,
+erudition, and sagacity; but as every one has knowledge peculiar to his
+office, therefore they are multifarious; for the clergy, magistrates,
+public officers, judges, physicians and chemists, soldiers and sailors,
+artificers and laborers, husbandmen, &c., have each their peculiar
+knowledge. To rational wisdom also appertain all the knowledge into
+which young men are initiated in the schools, and by which they are
+afterwards initiated into intelligence, which also are called by various
+names, as philosophy, physics, geometry, mechanics, chemistry,
+astronomy, jurisprudence, politics, ethics, history, and several others,
+by which, as by doors, an entrance is made into things rational, which
+are the ground of rational wisdom.
+
+164. But the constituents of moral wisdom with men are all the moral
+virtues, which have respect to life, and enter into it, and also all the
+spiritual virtues, which flow from love to God and love towards our
+neighbour, and centre in those loves. The virtues which appertain to the
+moral wisdom of men are also of various kinds, and are called
+temperance, sobriety, probity, benevolence, friendship, modesty,
+sincerity, courtesy, civility, also carefulness, industry, quickness of
+wit, alacrity, munificence, liberality, generosity, activity,
+intrepidity, prudence and many others. Spiritual virtues with men are
+the love of religion, charity, truth, conscience, innocence, and many
+more. The latter virtues and also the former, may in general be referred
+to love and zeal for religion, for the public good, for a man's country,
+for his fellow-citizens, for his parents, for his married partner, and
+for his children. In all these, justice and judgement have dominion;
+justice having relation to moral, and judgement to rational wisdom.
+
+165. The reason why the conjunction of the wife with the man's rational
+wisdom is from within, is, because this wisdom belongs to the man's
+understanding, and ascends into the light in which women are not and
+this is the reason why women do not speak from that wisdom; but, when
+the conversation of the men turns on subjects proper thereto, they
+remain silent and listen. That nevertheless such subjects have place
+with the wives from within, is evident from their listening thereto, and
+from their inwardly recollecting what had been said, and favoring those
+things which they had heard from their husbands. But the reason why the
+conjunction of the wife with the moral wisdom of the man is from
+without, is, because the virtues of that wisdom for the most part are
+akin to similar virtues with the women, and partake of the man's
+intellectual will, with which the will of the wife unites and
+constitutes a marriage; and since the wife knows those virtues
+appertaining to the man more than the man himself does, it is said that
+the conjunction of the wife with those virtues is from without.
+
+166. VIII. FOR THE SAKE OF THIS CONJUNCTION AS AN END, THE WIFE HAS A
+PERCEPTION OF THE AFFECTIONS OF THE HUSBAND, AND ALSO THE UTMOST
+PRUDENCE IN MODERATING THEM. That wives know the affections of their
+husbands, and prudently moderate them, is among the arcana of conjugial
+love which lie concealed with wives. They know those affections by three
+senses, the sight, the hearing, and the touch, and moderate them while
+their husbands are not at all aware of it. Now as the reasons of this
+are among the arcana of wives, it does not become me to disclose them
+circumstantially; but as it is becoming for the wives themselves to do
+so, therefore four MEMORABLE RELATIONS are added to this chapter, in
+which those reasons are disclosed by the wives: two of the RELATIONS are
+taken from the three wives that dwelt in the hall, over which was seen
+falling as it were a golden shower; and two from the seven wives that
+were sitting in the garden of roses. A perusal of these RELATIONS will
+unfold this arcanum.
+
+167. IX. WIVES CONCEAL THIS PERCEPTION WITH THEMSELVES AND HIDE IT FROM
+THEIR HUSBANDS, FOR REASONS OF NECESSITY, IN ORDER THAT CONJUGIAL LOVE,
+FRIENDSHIP, AND CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLING
+TOGETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The concealing and
+hiding of the perception of the affections of the husband by the wives,
+are said to be of necessity; because if they should reveal them, they
+would cause a complete alienation of their husbands, both in mind and
+body. The reason of this is, because there resides deep in the minds of
+many men a conjugial coldness, originating in several causes, which will
+be enumerated in the chapter ON THE CAUSES OF COLDNESSES, SEPARATION,
+AND DIVORCES BETWEEN MARRIED PARTNERS. This Coldness, in case the wives
+should discover the affections and inclinations of their husbands, would
+burst forth from its hiding places, and communicate its cold, first to
+the interiors of the mind, afterwards to the breast, and thence to the
+ultimates of love which are appropriated to generation; and these being
+affected with cold, conjugial love would be banished to such a degree,
+that there would not remain any hope of friendship, of confidence, of
+the blessedness of dwelling together, and thence of the happiness of
+life; when nevertheless wives are continually feeding on this hope. To
+make this open declaration, that they know their husbands' affections
+and inclinations of love, carries with it a declaration and publication
+of their own love: and it is well known, that so far as wives make such
+a declaration, so far the men grow cold and desire a separation. From
+these considerations the truth of this proposition is manifest, that the
+reasons why wives conceal their perception with themselves, and hide it
+from their husbands, are reasons of necessity.
+
+168. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE, AND IS NOT
+COMMUNICABLE TO THE MAN; NEITHER IS THE RATIONAL WISDOM OF THE MAN
+COMMUNICABLE TO THE WIFE. This follows from the distinction subsisting
+between the male principle and the female. The male principle consists
+in perceiving from the understanding, and the female in perceiving from
+love: and the understanding perceives also those things which are above
+the body and are out of the world; for the rational and spiritual sight
+reaches to such objects; whereas love reaches no further than to what it
+feels; when it reaches further, it is in consequence of conjunction with
+the understanding of the man established from creation: for the
+understanding has relation to light, and love to heat; and those things
+which have relation to light, are seen, and those which have relation to
+heat, are felt. From these considerations it is evident, that from the
+universal distinction subsisting between the male principle and the
+female, the wisdom of the wife is not communicable to the man, neither
+is the wisdom of the man communicable to the wife: nor, further, is the
+moral wisdom of the man communicable to women, so far as it partakes of
+his rational wisdom.
+
+169. XI. THE WIFE FROM A PRINCIPLE OF LOVE IN CONTINUALLY THINKING ABOUT
+THE MAN'S INCLINATION TO HER, WITH THE PURPOSE OF JOINING HIM TO
+HERSELF: IT IS OTHERWISE WITH THE MAN. This agrees with what was
+explained above; namely, that the inclination to unite the man to
+herself is constant and perpetual with the wife, but inconstant and
+alternate with the man; see n. 160: hence it follows, that the wife's
+thoughts are continually employed about her husband's inclination to
+her, with the purpose of joining him to herself. Her thoughts concerning
+her husband are interrupted indeed by domestic concerns; but still they
+remain in the affection of her love; and this affection does not
+separate itself from the thoughts with women, as it does with men: these
+things, however, I relate from hearsay; see the two MEMORABLE RELATIONS
+from the seven wives sitting in the rose-garden, which are annexed to
+some of the following chapters.
+
+170. XII. THE WIFE CONJOINS HERSELF TO THE MAN BY APPLICATIONS TO THE
+DESIRES OF HIS WILL. This being generally known and admitted, it is
+needless to explain it.
+
+171. XIII. THE WIFE IS CONJOINED TO HER HUSBAND BY THE SPHERE OF HER
+LIFE FLOWING FROM THE LOVE OF HIM. There flows, yea there overflows,
+from every man (_homo_) a spiritual sphere, derived from the affections
+of his love, which encompasses him, and infuses itself into the natural
+sphere derived from the body, so that the two spheres are conjoined.
+That a natural sphere is continually flowing, not only from men, but
+also from beasts, yea from trees, fruits, flowers, and also from metals,
+is generally known. The case is the same in the spiritual world; but the
+spheres flowing from subjects in that world are spiritual, and those
+which emanate from spirits and angels are altogether spiritual; because
+there appertain thereto affections of love, and thence interior
+perceptions and thoughts. This is the origin of all sympathy and
+antipathy, and likewise of all conjunction and disjunction, and,
+according thereto, of presence and absence in the spiritual world: for
+what is of a similar nature or concordant causes conjunction and
+presence, and what is of a dissimilar nature and discordant causes
+disjunction and absence; therefore those spheres cause distances in that
+world. What effects those spiritual spheres produce in the natural
+world, is also known to some. The inclinations of married partners
+towards each other are from no other origin. They are united by
+unanimous and concordant spheres, and disunited by adverse and
+discordant spheres; for concordant spheres are delightful and grateful,
+whereas discordant spheres are undelightful and ungrateful. I have been
+informed by the angels, who are in a clear perception of those spheres,
+that every part of a man, both interior and exterior, renews itself;
+which is effected by solutions and reparations; and that hence arises
+the sphere which continually issues forth. I have also been informed
+that this sphere encompasses a man on the back and on the breast,
+lightly on the back, but more densely on the breast, and that the sphere
+issuing from the breast conjoins itself with the respiration; and that
+this is the reason why two married partners, who are of different minds
+and discordant affections, lie in bed back to back, and, on the other
+hand, why those who agree in minds and affections, mutually turn towards
+each other. I have been further informed by the angels, that these
+spheres, because they flow from every part of a man (_homo_), and are
+abundantly continued around him, conjoin and disjoin two married
+partners not only externally, but also internally; and that hence come
+all the differences and varieties of conjugial love. Lastly, I have been
+informed, that the sphere of love, flowing from a wife who is tenderly
+loved, is perceived in heaven as sweetly fragrant, by far more pleasant
+than it is perceived in the world by a newly married man during the
+first days after marriage. From these considerations is manifested the
+truth of the assertion, that a wife is conjoined to a man by the sphere
+of her life flowing from the love of him.
+
+172. XIV. THE WIFE IS CONJOINED TO THE HUSBAND BY THE APPROPRIATION OF
+THE POWERS OF HIS VIRTUE; WHICH HOWEVER IS EFFECTED ACCORDING TO THEIR
+MUTUAL SPIRITUAL LOVE. That this is the case, I have also gathered from
+the mouth of angels. They have declared that the prolific principles
+imparted from the husbands are received universally by the wives and add
+themselves to their life; and that thus the wives lead a life unanimous,
+and successively more unanimous with their husbands; and that hence is
+effectively produced a union of souls and a conjunction of minds. They
+declared the reason of this was, because in the prolific principle of
+the husband is his soul, and also his mind as to its interiors, which
+are conjoined to the soul. They added, that this was provided from
+creation, in order that the wisdom of the man, which constitutes his
+soul, may be appropriated to the wife, and that thus they may become,
+according to the Lord's words, one flesh: and further, that this was
+provided, lest the husband (_homovir_) from some caprice should leave
+the wife after conception. But they added further, that applications and
+appropriations of the life of the husband with the wife are effected
+according to conjugial love, because love which is spiritual union,
+conjoins; and that this also is provided for several reasons.
+
+173. XV. THUS THE WIFE RECEIVES IN HERSELF THE IMAGE OF HER HUSBAND, AND
+THENCE PERCEIVES, SEES, AND IS SENSIBLE OF, HIS AFFECTIONS. From the
+reasons above adduced it follows as an established fact, that wives
+receive in themselves those things which appertain to the wisdom of
+their husbands, thus which are proper to the souls and minds of their
+husbands, and thereby from virgins make themselves wives. The reasons
+from which this follows, are, 1. That the woman was created out of the
+man. 2. That hence she has an inclination to unite, and as it were to
+reunite herself with the man. 3. That by virtue of this union with her
+partner, and for the sake of it, the woman is born the love of the man,
+and becomes more and more the love of him by marriage; because in this
+case the love is continually employing its thoughts to conjoin the man
+to itself. 4. That the woman is conjoined to her only one (_unico suo_)
+by application to the desires of his life. 5. That they are conjoined by
+the spheres which encompass them, and which unite themselves universally
+and particularly according to the quality of the conjugial love with the
+wives, and at the same time according to the quality of the wisdom
+recipient thereof with the husbands. 6. That they are also conjoined by
+appropriations of the powers of the husbands by the wives. 7. From which
+reasons it is evident, that there is continually somewhat of the husband
+being transferred to the wife, and inscribed on her as her own. From all
+these considerations it follows, that the image of the husband is formed
+in the wife; by virtue of which image the wife perceives, sees, and is
+sensible of, the things which are in her husband, in herself, and thence
+as it were herself in him. She perceives from communication, she sees
+from aspect, and she is made sensible from the touch. That she is made
+sensible of the reception of her love by the husband from the touch in
+the palms of the hands, on the cheeks, the shoulders, the hands, and the
+breasts, I learnt from the three wives in the hall, and the seven wives
+in the rose garden, spoken of in the MEMORABLE RELATIONS which follow.
+
+174. XVI. THERE ARE DUTIES PROPER TO THE HUSBAND AND OTHERS PROPER TO
+THE WIFE; AND THE WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THE
+HUSBAND, NOR THE HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TO
+PERFORM THEM ARIGHT. That there are duties proper to the husband, and
+others proper to the wife, needs not to be illustrated by an enumeration
+of them; for they are many and various: and every one that chooses to do
+so can arrange them numerically according to their genera and species.
+The duties by which wives principally conjoin themselves with their
+husbands, are those which relate to the education of the children of
+each sex, and of the girls till they are marriageable.
+
+175. The wife cannot enter into the duties proper to the husband, nor on
+the other hand the husband into the duties proper to the wife, because
+they differ like wisdom and the love thereof, or like thought and the
+affection thereof, or like understanding and the will thereof. In the
+duties proper to husbands, the primary agent is understanding, thought,
+and wisdom; whereas in the duties proper to wives, the primary agent is
+will, affection, and love; and the wife from the latter performs her
+duties, and the husband from the former performs his; wherefore their
+duties are naturally different, but still conjunctive in a successive
+series. Many believe that women can perform the duties of men, if they
+are initiated therein at an early age, as boys are. They may indeed be
+initiated into the practice of such duties, but not into the judgement
+on which the propriety of duties interiorly depends; wherefore such
+women as have been initiated into the duties of men, are bound in
+matters of judgement to consult men, and then, if they are left to their
+own disposal, they select from the counsels of men that which suits
+their own inclination. Some also suppose that women are equally capable
+with men of elevating their intellectual vision, and into the same
+sphere of light, and of viewing things with the same depth; and they
+have been led into this opinion by the writings of certain learned
+authoresses: but these writings, when examined in the spiritual world in
+the presence of the authoresses, were found to be the productions, not
+of judgement and wisdom, but of ingenuity and wit; and what proceeds
+from these on account of the elegance and neatness of the style in which
+it is written, has the appearance of sublimity and erudition; yet only
+in the eyes of those who dignify all ingenuity by the name of wisdom. In
+like manner men cannot enter into the duties proper to women, and
+perform them aright, because they are not in the affections of women,
+which are altogether distinct from the affections of men. As the
+affections and perceptions of the male (and of the female) sex are thus
+distinct by creation and consequently by nature, therefore among the
+statutes given to the sons of Israel this also was ordained, "_A woman
+shall not put on the garment of a man, neither shall a man put on the
+garment of a woman; because this is an abomination_." Deut. xxii. 5.
+This was, because, all in the spiritual world are clothed according to
+their affections; and the two affections, of the woman and of the man,
+cannot be united except (as subsisting) between two, and in no case (as
+subsisting) in one.
+
+176. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL AID, CONJOIN THE TWO
+INTO A ONE, AND AT THE SAME TIME CONSTITUTE ONE HOUSE. It is well known
+in the world that the duties of the husband in some way conjoin
+themselves with the duties of the wife, and that the duties of the wife
+adjoin themselves to the duties of the husband, and that these
+conjunctions and adjunctions are a mutual aid, and according thereto:
+but the primary duties, which confederate, consociate, and gather into
+one the souls and lives of two married partners, relate to the common
+care of educating their children; in relation to which care, the duties
+of the husband and of the wife are distinct, and yet join themselves
+together. They are distinct; for the care of suckling and nursing the
+infants of each sex, and also the care of instructing the girls till
+they become marriageable, is properly the duty of the wife; whereas the
+care of instructing the boys, from childhood to youth, and from youth
+till they become capable of governing themselves, is properly the duty
+of the husband: nevertheless the duties, of both the husband and the
+wife, are blended by means of counsel and support, and several other
+mutual aids. That these duties, both conjoined and distinct, or both
+common and peculiar, combine the minds of conjugial partners into one;
+and that this is effected by the love called _storge_, is well known. It
+is also well known, that these duties, regarded in their distinction and
+conjunction, constitute one house.
+
+177. XVIII. MARRIED PARTNERS, ACCORDING TO THESE CONJUNCTIONS, BECOME
+ONE MAN (homo) MORE AND MORE. This coincides with what is contained in
+article VI.; where it was observed, that conjunction is effected
+successively from the first days of marriage and that with those who are
+principled in love truly conjugial, it is effected more and more
+thoroughly to eternity; see above. They become one man in proportion as
+conjugial love increases; and as this love in the heavens is genuine by
+virtue of the celestial and spiritual life of the angels, therefore two
+married partners are there called two, when they are regarded as husband
+and wife, but one, when they are regarded as angels.
+
+178. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, ARE SENSIBLE
+OF THEIR BEING A UNITED MAN, AND AS IT WERE ONE FLESH. That this is the
+case, must be confirmed not from the testimony of any inhabitant of the
+earth, but from the testimony of the inhabitants of heaven; for there is
+no love truly conjugial at this day with men on earth; and moreover, men
+on earth are encompassed with a gross body, which deadens and absorbs
+the sensation that two married partners are a united man, and as it were
+one flesh; and besides, those in the world who love their married
+partners only exteriorly, and not interiorly, do not wish to hear of
+such a thing: they think also on the subject lasciviously under the
+influence of the flesh. It is otherwise with the angels of heaven, who
+are principled in spiritual and celestial conjugial love, and are not
+encompassed with so gross a body as men on earth. From those among them
+who have lived for ages with their conjugial partners in heaven, I have
+heard it testified, that they are sensible of their being so united, the
+husband with the wife, and the wife with the husband, and each in the
+other mutually and interchangeably, as also in the flesh, although they
+are separate. The reason why this phenomenon is so rare on earth, they
+have declared to be this; because the union of the souls and minds of
+married partners on earth is made sensible in their flesh; for the soul
+constitutes the inmost principles not only of the head, but also of the
+body: in like manner the mind, which is intermediate between the soul
+and the body, and which, although it appears to be in the head, is yet
+also actually in the whole body: and they have declared, that this is
+the reason why the acts, which the soul and mind intend, flow forth
+instantly from the body; and that hence also it is, that they
+themselves, after the rejection of the body in the former world, are
+perfect men. Now, since the soul and the mind join themselves closely to
+the flesh of the body, in order that they may operate and produce their
+effects, it follows that the union of soul and mind with a married
+partner is made sensible also in the body as one flesh. As the angels
+made these declarations, I heard it asserted by the spirits who were
+present, that such subjects belong to angelic wisdom, being above
+ordinary apprehension; but these spirits were rational-natural, and not
+rational-spiritual.
+
+179. XX. LOVE TRULY CONJUGIAL, CONSIDERED IN ITSELF, IS A UNION OF
+SOULS, A CONJUNCTION OF MINDS, AND AN ENDEAVOUR TOWARDS CONJUNCTION IN
+THE BOSOMS AND THENCE IN THE BODY. That it is a union of souls and a
+conjunction of minds, may be seen above, n. 158. The reason why it is an
+endeavour towards conjunction in the bosoms is, because the bosom (or
+breast) is as it were a place of public assembly, and a royal
+council-chamber, while the body is as a populous city around it. The
+reason why the bosom is as it were a place of public assembly, is,
+because all things, which by derivation from the soul and mind have
+their determination in the body, first flow into the bosom; and the
+reason why it is as it were a royal council chamber, is, because in the
+bosom there is dominion over all things of the body; for in the bosom
+are contained the heart and lungs; and the heart rules by the blood, and
+the lungs by the respiration, in every part. That the body is as a
+populous city around it, is evident. When therefore the souls and minds
+of married partners are united, and love truly conjugial unites them, it
+follows that this lovely union flows into their bosoms, and through
+their bosoms into their bodies, and causes an endeavour towards
+conjunction; and so much the more, because conjugial love determines the
+endeavour to its ultimates, in order to complete its satisfactions; and
+as the bosom is intermediate between the body and the mind, it is
+evident on what account conjugial love has fixed therein the seat of its
+delicate sensation.
+
+180. XXI. THE STATES OF THIS LOVE ARE INNOCENCE, PEACE, TRANQUILLITY,
+INMOST FRIENDSHIP, FULL CONFIDENCE, AND A MUTUAL DESIRE OF MIND AND
+HEART TO DO EVERY GOOD TO EACH OTHER; AND THE STATES DERIVED FROM THESE
+ARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE; AND FROM THE
+ETERNAL ENJOYMENT OF THESE IS DERIVED HEAVENLY FELICITY. All these
+things are in conjugial love, and thence are derived from it, because
+its origin is from the marriage of good and truth, and this marriage is
+from the Lord; and because love is of such a nature, that it desires to
+communicate with another, whom it loves from the heart, yea, confer joys
+upon him, and thence to derive its own joys. This therefore is the case
+in an infinitely high degree with the divine love, which is in the Lord,
+in regard to man, whom he created a receptacle of both love and wisdom
+proceeding from himself; and as he created man (_homo_) for the
+reception of those principles, the man (_vir_) for the reception of
+wisdom, and the woman for the reception of the love of the man's wisdom,
+therefore from inmost principles he infused into men (_homines_)
+conjugial love into which love he might insinuate all things blessed,
+satisfactory, delightful, and pleasant, which proceed solely from his
+divine love through his divine wisdom, together with life, and flow into
+their recipients; consequently, which flow into those who are principled
+in love truly conjugial; for these alone are recipients. Mention is made
+of innocence, peace, tranquillity, inmost friendship, full confidence,
+and the mutual desire of doing every good to each other; for innocence
+and peace relate to the soul, tranquillity to the mind, inmost
+friendship to the breast, full confidence to the heart, and the mutual
+desire of doing every good to each other, to the body as derived from
+the former principles.
+
+181. XXII. THESE THINGS CAN ONLY EXIST IN THE MARRIAGE OF ONE MAN WITH
+ONE WIFE. This is a conclusion from all that has been said above, and
+also from all that remains to be said; therefore there is no need of any
+particular comment for its confirmation.
+
+       *       *       *       *       *
+
+182. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some
+weeks, I heard a voice from heaven, saying, "Lo! there is again an
+assembly on Parnassus: come hither, and we will shew you the way." I
+accordingly came; and as I drew near, I saw a certain person on Helicon
+with a trumpet, with which he announced and proclaimed the assembly. And
+I saw the inhabitants of Athens and its suburbs ascending as before; and
+in the midst of them three novitiates from the world. They were of a
+Christian community; one a priest, another a politician, and the third a
+philosopher. These they entertained on the way with conversation on
+various subjects, especially concerning the wise ancients, whom they
+named. They inquired whether they should see them, and were answered in
+the affirmative, and were told, that if they were desirous, they might
+pay their respects to them, as they were courteous and affable. The
+novitiates then inquired after Demosthenes, Diogenes, and Epicurus; and
+were answered, "Demosthenes is not here, but with Plato; Diogenes, with
+his scholars, resides under Helicon, because of his little attention to
+worldly things, and his being engaged in heavenly contemplations;
+Epicurus dwells in a border to the west, and has no intercourse with us;
+because we distinguish between good and evil affections, and say, that
+good affections are one with wisdom, and evil affections are contrary to
+it." When they had ascended the hill Parnassus, some guards there
+brought water in crystal cups from a fountain in the mount, and said,
+"This is water from the fountain which, according to ancient fable, was
+broken open by the hoof of the horse Pegasus, and was afterwards
+consecrated to nine virgins: but by the winged horse Pegasus they meant
+the understanding of truth, by which comes wisdom; by the hoofs of his
+feet they understood experiences whereby comes natural intelligence; and
+by the nine virgins they understood knowledges and sciences of every
+kind. These things are now called fables; but they were correspondences,
+agreeable to the primeval method of speaking." Then those who attended
+the three strangers said, "Be not surprised; the guards are told thus to
+speak; but we know that to drink water from the fountain, means to be
+instructed concerning truths, and by truths concerning goods, and
+thereby to grow wise." After this, they entered the Palladium, and with
+them the three novitiates, the priest, the politician, and the
+philosopher; and immediately the laureled sophi who were seated at the
+tables, asked, "WHAT NEWS FROM THE EARTH?" They replied, "This is news;
+that a certain person declares that he converses with angels, and has
+his sight opened into the spiritual world, equally as into the natural
+world; and he brings thence much new information, and, among other
+particulars, asserts, that a man lives a man after death, as he lived
+before in the world; that he sees, hears, speaks, as before in the
+world; that he is clothed and decked with ornaments, as before in the
+world; that he hungers and thirsts, eats and drinks, as before in the
+world; that he enjoys conjugial delights, as before in the world; that
+he sleeps and wakes, as before in the world; that in the spiritual world
+there are land and water, mountains and hills, plains and valleys,
+fountains and rivers, paradises and groves; also that there are palaces
+and houses, cities and villages, as in the natural world; and further,
+that there are writings and books, employments and trades; also precious
+stones, gold and silver; in a word, that there are all such things there
+as there are on earth, and that those things in the heavens are
+infinitely more perfect; with this difference only, that all things in
+the spiritual world are from a spiritual origin, and therefore are
+spiritual, because they are from the sun of that world, which is pure
+love; whereas all things in the natural world are from a natural origin,
+and therefore are natural and material, because they are from the sun of
+that world, which is pure fire; in short, that a man after death is
+perfectly a man, yea more perfectly than before in the world; for before
+in the world he was in a material body, but in the spiritual world he is
+in a spiritual body." Hereupon the ancient sages asked, "What do the
+people on the earth think of such information?" The three strangers
+replied, "We know that it is true, because we are here, and have viewed
+and examined everything; wherefore we will tell you what has been said
+and reasoned about it on earth." Then the PRIEST said, "Those of our
+order, when they first heard such relations, called them visions, then
+fictions; afterwards they insisted that the man had seen spectres, and
+lastly they hesitated, and said, 'Believe them who will; we have
+hitherto taught that a man will not be in a body after death until the
+day of the last judgement.'" Then the sages asked, "Are there no
+intelligent persons among those of your order, who can prove and evince
+the truth, that a man lives a man after death?" The priest said, "There
+are indeed some who prove it, but not to the conviction of others. Those
+who prove it say, that it is contrary to sound reason to believe, that a
+man does not live a man till the day of the last judgement, and that in
+the mean while he is a soul without a body. What is the soul, or where
+is it in the interim? Is it a vapor, or some wind floating in the
+atmosphere, or some thing hidden in the bowels of the earth? Have the
+souls of Adam and Eve, and of all their posterity, now for six thousand
+years, or sixty ages, been flying about in the universe, or been shut up
+in the bowels of the earth, waiting for the last judgement? What can be
+more anxious and miserable than such an expectation? May not their lot
+in such a case be compared with that of prisoners bound hand and foot,
+and lying in a dungeon? If such be a man's lot after death, would it not
+be better to be born an ass than a man? Is it not also contrary to
+reason to believe, that the soul can be re-clothed with its body? Is not
+the body eaten up by worms, mice, and fish? And can a bony skeleton that
+has been parched in the sun, or mouldered into dust, be introduced into
+a new body? And how could the cadaverous and putrid materials be
+collected, and reunited to the souls? When such questions as these are
+urged, those of our order do not offer any answers grounded in reason,
+but adhere to their creed, saying, 'We keep reason under obedience to
+faith.' With respect to collecting all the parts of the human body from
+the grave at the last day, they say, 'This is a work of omnipotence;'
+and when they name omnipotence and faith, reason is banished; and I am
+free to assert, that in such case sound reason is not appreciated, and
+by some is regarded as a spectre; yea, they can say to sound reason,
+'Thou art unsound.'" On hearing these things, the Grecian sages said,
+"Surely such paradoxes vanish and disperse of themselves, as being full
+of contradiction; and yet in the world at this day they cannot be
+dispersed by sound reason. What can be believed more paradoxical than
+what is told respecting the last judgement; that the universe will then
+be destroyed, and that the stars of heaven will then fall down upon the
+earth, which is less than the stars; and that then the bodies of men,
+whether they be mouldering carcases, or mummies eaten by men, or reduced
+to mere dust, will meet and be united again with their souls? We, during
+our abode in the world, from the inductions of reason, believed the
+immortality of the souls of men; and we also assigned regions for the
+blessed, which we call the elysian fields; and we believed that the soul
+was a human image or appearance, but of a fine and delicate nature,
+because spiritual." After this, the assembly turned to the other
+stranger, who in the world had been a POLITICIAN. He confessed that he
+did not believe in a life after death, and that respecting the new
+information which he had heard about it, he thought it all fable and
+fiction. "In my meditations on the subject," said he, "I used to say to
+myself, 'How can souls be bodies?--does not the whole man lie dead in
+the grave?--is not the eye there; how can he see?--is not the ear there,
+how can he hear?--whence must he have a mouth wherewith to speak?
+Supposing anything of a man to live after death, must it not resemble a
+spectre? and how can a spectre eat and drink, or how can it enjoy
+conjugial delights? whence can it have clothes, houses, meats, &c.?
+Besides, spectres, which are mere aerial images, appear as if they
+really existed; and yet they do not. These and similar sentiments I used
+to entertain in the world concerning the life of men after death; but
+now, since I have seen all things, and touched them with my hands, I am
+convinced by my very senses that I am a man as I was in the world; so
+that I know no other than that I live now as I lived formerly; with only
+this difference, that my reason now is sounder. At times I have been
+ashamed of my former thoughts." The PHILOSOPHER gave much the same
+account of himself as the politician had done; only differing in this
+respect, that he considered the new relations which he had heard
+concerning a life after death, as having reference to opinions and
+hypotheses which he had collected from the ancients and moderns. When
+the three strangers had done speaking, the sophi were all in amazement;
+and those who were of the Socratic school, said, that from the news they
+had heard from the earth, it was quite evident, that the interiors of
+human minds had been successively closed; and that in the world at this
+time a belief in what is false shines as truth, and an infatuated
+ingenuity as wisdom; and that the light of wisdom, since their times,
+has descended from the interiors of the brain into the mouth beneath the
+nose, where it appears to the eyes as a shining of the lip, while the
+speech of the mouth thence proceeding appears as wisdom. Hereupon one of
+the young scholars said, "How stupid are the minds of the inhabitants of
+the earth at this day! I wish we had here the disciples of Heraclitus,
+who weep at every thing, and of Democritus, who laugh at every thing;
+for then we should hear much lamentation and much laughter." When the
+assembly broke up, they gave the three novitiates the insignia of their
+authority, which were copper plates, on which were engraved some
+hieroglyphic characters; with which they took their leave and departed.
+
+183. THE SECOND MEMORABLE RELATION. I saw in the eastern quarter a grove
+of palm-trees and laurels, set in winding rows, which I approached and
+entered; and walking in the winding paths I saw at the end a garden,
+which formed the centre of the grove. There was a little bridge dividing
+the grove from the garden, and at the bridge two gates, one on the side
+next the grove, and the other on the side next the garden. And as I drew
+near, the keeper opened the gates, and I asked him the name of the
+garden. He said, "ADRAMANDONI; which is the delight of conjugial love."
+I entered, and lo! there were olive-trees; and among them ran pendulous
+vines, and underneath and among them were shrubs in flower. In the midst
+of the garden was a grassy circus, on which were seated husbands and
+wives, and youths and maidens, in pairs; and in the midst of the circus,
+on an elevated piece of ground, there was a little fountain, which, from
+the strength of its spring, threw its water to a considerable height. On
+approaching the circus I saw two angels clad in purple and scarlet, in
+conversation with those who were seated on the grass. They were
+conversing respecting the origin of conjugial love, and respecting its
+delights; and this being the object of their discourse, the attention
+was eager, and the reception full; and hence there was an exaltation in
+the speech of the angels as from the fire of love. I collected the
+following summary of what was said. They began with the difficulty of
+investigating and perceiving the origin of conjugial love; because its
+origin is divinely celestial, it being divine love, divine wisdom, and
+divine use, which three proceed as a one from the Lord, and hence flow
+as a one into the souls of men, and through their souls into their
+minds, and there into the interior affections and thoughts, and through
+these into the desires next to the body, and from these through the
+breast into the genital region, where all principles derived from their
+first origin exist together, and, in union with successive principles,
+constitute conjugial love. After this the angels said, "Let us
+communicate together by questions and answers; since the perception of a
+thing, imbibed by hearing only, flows in indeed, but does not remain
+unless the bearer also thinks of it from himself, and asks questions
+concerning it." Then some of that conjugial assembly said to the angels,
+"We have heard that the origin of conjugial love is divinely celestial;
+because it is by virtue of influx from the Lord into the souls of men;
+and, as it is from the Lord, that it is love, wisdom, and use, which are
+three essentials, together constituting one divine essence, and that
+nothing but what is of the divine essence can proceed from him, and flow
+into the inmost principle of man (_homo_), which is called his soul; and
+that these three essentials are changed into analogous and corresponding
+principles in their descent into the body. We ask therefore now in the
+first place, What is meant by the third proceeding divine essential,
+which is called use?" The angels replied, "Love and wisdom, without use,
+are only abstract ideas of thought; which also after some continuance in
+the mind pass away like the winds; but in use they are collected
+together, and therein become one principle, which is called real. Love
+cannot rest unless it is as work; for love is the essential active
+principle of life; neither can wisdom exist and subsist unless when it
+is at work from and with love; and to work is use; therefore we define
+use to be the doing good from love by wisdom; use being essential good.
+As these three essentials, love, wisdom, and use, flow into the souls of
+men, it may appear from what ground it is said, that all good is from
+God; for every thing done from love by wisdom, is called good; and use
+also is something done. What is love without wisdom but a mere
+infatuation? and what is love with wisdom without use, but a puff of the
+mind? Whereas love and wisdom with use not only constitute man (_homo_),
+but also are man; yea, what possibly you will be surprised at, they
+propagate man; for in the seed of a man (_vir_) is his soul in a perfect
+human form, covered with substances from the purest principles of
+nature; whereof a body is formed in the womb of the mother. This is the
+supreme and ultimate use of the divine love by the divine wisdom."
+Finally the angels said, "We will hence come to this conclusion, that
+all fructification, propagation, and prolification, is originally
+derived from the influx of love, wisdom, and use from the Lord, from an
+immediate influx into the souls of men, from a mediate influx into the
+souls of animals, and from an influx still more mediate into the inmost
+principles of vegetables; and all these effects are wrought in ultimates
+from first principles. That fructifications, propagations, and
+prolifications, are continuations of creation, is evident; for creation
+cannot be from any other source, than from divine love by divine wisdom
+in divine use; wherefore all things in the universe are procreated and
+formed from use, in use, and for use." Afterwards those who were seated
+on the grassy couches, asked the angels "Whence are the innumerable and
+ineffable delights of conjugial love?" The angels replied, "They are
+from the uses of love and wisdom, as may be plain from this
+consideration, that so far as any one loves to grow wise, for the sake
+of genuine use, so far he is in the vein and potency of conjugial love;
+and so far as he is in these two, so far he is in the delights thereof.
+Use effects this; because love and wisdom are delighted with each other,
+and as it were sport together like little children; and as they grow up,
+they enter into genial conjunction, which is effected by a kind of
+betrothing, nuptial solemnity, marriage, and propagation, and this with
+continual variety to eternity. These operations take place between love
+and wisdom inwardly in use. Those delights in their first principles are
+imperceptible; but they become more and more perceptible as they descend
+thence by degrees and enter the body. They enter by degrees from the
+soul into the interiors of a man's mind, from these into its exteriors,
+from these into the bosom, and from the bosom into the genital region.
+Those celestial nuptial sports in the soul are not at all perceived by
+man; but they thence insinuate themselves into the interiors of the mind
+under a species of peace and innocence, and into the exteriors of the
+mind under a species of blessedness, satisfaction, and delight; in the
+bosom under a species of the delights of inmost friendship; and in the
+genital region, from continual influx even from the soul with the
+essential sense of conjugial love, as the delight of delights. These
+nuptial sports of love and wisdom in use in the soul, in proceeding
+towards the bosom, become permanent, and present themselves sensible
+therein under an infinite variety of delights; and from the wonderful
+communication of the bosom with the genital region, the delights therein
+become the delights of conjugial love, which are superior to all other
+delights in heaven and in the world; because the use of conjugial love
+is the most excellent of all uses, the procreation of the human race
+being thence derived, and from the human race the angelic heaven." To
+this the angels added, that those who are not principled in the love of
+wisdom for the sake of use from the Lord, do not know anything
+concerning the variety of the innumerable delights of love truly
+conjugial; for with those who do not love to grow wise from genuine
+truths, but love to be insane from false principles, and by this
+insanity perform evil uses from some particular love, the way to the
+soul is closed: hence the heavenly nuptial sports of love and wisdom in
+the soul, being more and more intercepted, cease, and together with them
+conjugial love ceases with its vein, its potency, and its delights. On
+hearing these statements the audience said, "We now perceive that
+conjugial love is according to the love of growing wise for the sake of
+uses from the Lord." The angels replied that it was so. And instantly
+upon the heads of some of the audience there appeared wreaths of
+flowers; and on their asking, "Why is this?" the angels said, "Because
+they have understood more profoundly:" and immediately they departed
+from the garden, and the latter in the midst of them.
+
+       *       *       *       *       *
+
+ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN
+BY MARRIAGE.
+
+184. What is meant by states of life, and their changes, is very well
+known to the learned and the wise, but unknown to the unlearned and the
+simple; wherefore it may be expedient to premise somewhat on the
+subject. The state of a man's life is its quality; and as there are in
+every man two faculties which constitute his life, and which are called
+the understanding and the will, the state of a man's life is its quality
+as to the understanding and the will. Hence it is evident, that changes
+of the state of life mean changes of quality as to the things
+appertaining to the understanding and the will. That every man is
+continually changing as to those two principles, but with a distinction
+of variations before marriage and after it, is the point proposed to be
+proved in this section; which shall be done in the following
+propositions:--I. _The state of a man's (homo) life from infancy even to
+the end of his life, and afterwards to eternity, is continually
+changing._ II. _In like manner a man's internal form which is that of
+his spirit, is continually changing._ III. _These changes differ in the
+case of men and of women; since men from creation are forms of
+knowledge, intelligence, and wisdom, and women are forms of the love of
+those principles as existing with men._ IV. _With men there is an
+elevation of the mind into superior light, and with women an elevation
+of the mind into superior heat: and that the woman is made sensible of
+the delights of her heat in the man's light._ V. _With both men and
+women, the states of life before marriage are different from what they
+are afterwards._ VI. _With married partners the states of life after
+marriage are changed and succeed each other according to the
+conjunctions of their minds by conjugial love._ VII. _Marriage also
+induces other forms in the souls and minds of married partners._ VIII.
+_The woman is actually formed into a wife according to the description
+in the book of creation._ IX. _This formation is effected on the part of
+the wife by secret means; and this is meant by the woman's being created
+while the man slept._ X. _This formation on the part of the wife is
+affected by the conjunction of her own will with the internal will of
+the man._ XI. _The end herein is, that the will of both became one, and
+that thus both may become one man (homo)._ XII. _This formation on the
+part of the wife is affected by an appropriation of the affections of
+the husband._ XIII. _This formation on the part of the wife is effected
+by a reception of the propagations of the soul of the husband, with the
+delight arising from her desire to be the love of her husband's wisdom._
+XIV. _Thus a maiden is formed into a wife, and a youth into a husband._
+XV. _In the marriage of one man with one wife, between whom there exists
+love truly conjugial, the wife becomes more and more a wife and the
+husband more and more a husband._ XVI. _Thus also their forms are
+successively perfected and ennobled from within._ XVII. _Children born
+of parents who are principled in love truly conjugial, derive from them
+the conjugial principle of good and truth; whence they have an
+inclination and faculty, if sons, to perceive the things relating to
+wisdom, and if daughters, to love those things which wisdom teaches._
+XVIII. _The reason of this is because the soul of the offspring is from
+the father and its clothing from the mother._ We proceed to the
+explanation of each article.
+
+185. I. THE STATE OF A MAN'S (_homo_) LIFE, FROM INFANCY EVEN TO THE END
+OF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. The
+common states of a man's life are called infancy, childhood, youth,
+manhood, and old age. That every man, whose life is continued in the
+world, successively passes from one state into another, thus from the
+first to the last, is well known. The transitions into those ages only
+become evident by the intervening spaces of time: that nevertheless they
+are progressive from one moment to another, thus continual, is obvious
+to reason; for the case is similar with a man as with a tree, which
+grows and increases every instant of time, even the most minute, from
+the casting of the seed into the earth. These momentaneous progressions
+are also changes of state; for the subsequent adds something to the
+antecedent, which perfects the state. The changes which take place in a
+man's internals, are more perfectly continuous than those which take
+place in his externals; because a man's internals, by which we mean the
+things appertaining to his mind or spirit, are elevated into a superior
+degree above his externals; and in those principles which are in a
+superior degree, a thousand effects take place in the same instant in
+which one effect is wrought in externals. The changes which take place
+in internals, are changes of the state of the will as to affections, and
+of the state of the understanding as to thoughts. The successive changes
+of state of the latter and of the former are specifically meant in the
+proposition. The changes of these two lives or faculties are perpetual
+with every man from infancy even to the end of his life, and afterwards
+to eternity; because there is no end to knowledge, still less to
+intelligence, and least of all to wisdom; for there is infinity and
+eternity in the extent of these principles, by virtue of the Infinite
+and Eternal One, from whom they are derived. Hence comes the
+philosophical tenet of the ancients, that everything is divisible _in
+infinitum_; to which may be added, that it is multiplicable in like
+manner. The angels assert, that by wisdom from the Lord they are being
+perfected to eternity; which also means to infinity; because eternity is
+the infinity of time.
+
+186. II. IN LIKE MANNER A MAN'S (_homo_) INTERNAL FORM WHICH IS THAT OF
+HIS SPIRIT, IS CONTINUALLY CHANGING. The reason why this form is
+continually changing as the state of the man's life is changed, is,
+because there is nothing that exists but in a form, and state induces
+that form; wherefore it is the same whether we say that the state of a
+man's life is changed, or that its form is changed. All a man's
+affections and thoughts are in forms, and thence from forms; for forms
+are their subjects. If affections and thoughts were not in subjects,
+which are formed, they might exist also in skulls without a brain; which
+would be the same thing as to suppose sight without an eye, hearing
+without an ear, and taste without a tongue. It is well known that there
+are subjects of these senses, and that these subjects are forms. The
+state of life, and thence the form, with a man, is continually changing;
+because it is a truth which the wise have taught and still teach, that
+there does not exist a sameness, or absolute identity of two things,
+still less of several; as there are not two human faces the same, and
+still less several: the case is similar in things successive, in that no
+subsequent state of life is the same as a preceding one; whence it
+follows, that there is a perpetual change of the state of life with
+every man, consequently also a perpetual change of form, especially of
+his internals. But as these considerations do not teach anything
+respecting marriages, but only prepare the way for knowledges concerning
+them, and since also they are mere philosophical inquiries of the
+understanding, which, with some persons, are difficult of apprehension,
+we will pass them without further discussion.
+
+187. III. THESE CHANGES DIFFER IN THE CASE OF MEN AND OF WOMEN; SINCE
+MEN FROM CREATION ARE FORMS OF KNOWLEDGE, INTELLIGENCE, AND WISDOM; AND
+WOMEN ARE FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH MEN.
+That men were created forms of the understanding, and that women were
+created forms of the love of the understanding of men, may be explained
+above, n. 90. That the changes of state, which succeed both with men and
+women from infancy to mature age, are for the perfecting of forms, the
+intellectual form with men, and the voluntary with women, follows as a
+consequence: hence it is clear, that the changes with men differ from
+those with women; nevertheless with both, the external form which is of
+the body is perfected according to the perfecting of the internal form
+which is of the mind; for the mind acts upon the body, and not _vice
+versa_. This is the reason why infants in heaven become men of stature
+and comeliness according as they increase in intelligence; it is
+otherwise with infants on earth, because they are encompassed with a
+material body like the animals; nevertheless they agree in this, that
+they first grow in inclination to such things as allure their bodily
+senses, and afterwards by little and little to such things as affect the
+internal thinking sense, and by degrees to such things as tincture the
+will with affection; and when they arrive at an age which is midway
+between mature and immature, the conjugial inclination begins, which is
+that of a maiden to a youth, and of a youth to a maiden; and as maidens
+in the heavens, like those on earth from an innate prudence conceal
+their inclination to marriage, the youths there know no other than that
+they affect the maidens with love; and this also appears to them in
+consequence of their masculine eagerness; which they also derive from an
+influx of love from the fair sex; concerning which influx we shall speak
+particularly elsewhere. From these considerations the truth of the
+proposition is evident, that the changes of state with men differ from
+those with women; since men from creation are forms of knowledge,
+intelligence and wisdom, and women are forms of the love of those
+principles as existing with men.
+
+188. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTO SUPERIOR LIGHT,
+AND WITH WOMEN AN ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THE
+WOMAN IS MADE SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT.
+By the light into which men are elevated, we mean intelligence and
+wisdom; because spiritual light, which proceeds from the sun of the
+spiritual world, which sun in its essence is love, acts in equality or
+unity with those two principles; and by the heat into which women are
+elevated, we mean conjugial love because spiritual heat, which proceeds
+from the sun of that world, in its essence is love, and with women it is
+love conjoining itself with intelligence and wisdom in men; which love
+in its complex is called conjugial love, and by determination becomes
+that love. It is called elevation into superior light and heat, because
+it is elevation into the light and heat which the angels of the superior
+heavens enjoy: it is also an actual elevation, as from a thick mist into
+pure air, and from an inferior region of the air into a superior, and
+from thence into ether; therefore elevation into superior light with men
+is elevation into superior intelligence, and thence into wisdom; in
+which also there are ascending degrees of elevation; but elevation into
+superior heat with women is an elevation into chaster and purer
+conjugial love, and continually towards the conjugial principle, which
+from creation lies concealed in their inmost principles. These
+elevations, considered in themselves, are openings of the mind; for the
+human mind is distinguished into regions, as the world is distinguished
+into regions as to the atmosphere; the lowest of which is the watery,
+the next above is the aerial, and still higher is the ethereal, above
+which there is also the highest: into similar regions the mind of man is
+elevated as it is opened, with men by wisdom, and with women by love
+truly conjugial.
+
+189. We have said, that the woman is made sensible of the delights of
+her heat in the man's light; by which we mean that the woman is made
+sensible of the delights of her love in the man's wisdom, because wisdom
+is the receptacle; and wherever love finds such a receptacle
+corresponding to itself, it is in the enjoyment of its delights: but we
+do not mean, that heat with its light is delighted out of forms, but
+within them; and spiritual heat is delighted with spiritual light in
+their forms to a greater degree, because those forms by virtue of wisdom
+and love are vital, and thereby susceptible. This may be illustrated by
+what are called the sports of heat with light in the vegetable kingdom:
+out of the vegetable there is only a simple conjunction of heat and
+light, but within it there is a kind of sport of the one with the other;
+because there they are in forms or receptacles; for they pass through
+astonishing meandering ducts, and in the inmost principles therein they
+tend to use in bearing fruit, and also breathe forth their satisfactions
+far and wide into the atmosphere, which they fill with fragrance. The
+delight of spiritual heat with spiritual light is more vividly
+perceivable in human forms, in which spiritual heat is conjugial love,
+and spiritual light is wisdom.
+
+190. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFE BEFORE MARRIAGE ARE
+DIFFERENT FROM WHAT THEY ARE AFTERWARDS. Before marriage, each sex
+passes through two states, one previous and the other subsequent to the
+inclination for marriage. The changes of both these states, and the
+consequent formations of minds, proceed in successive order according to
+their continual increase; but we have not leisure now to describe these
+changes, which are various and different in their several subjects. The
+inclination to marriage, previous to marriage, are only imaginary in the
+mind, and become more and more sensible in the body; but the states
+thereof after marriage are states of conjunction and also of
+prolification, which, it is evident, differ from the forgoing states as
+effects differ from intentions.
+
+191. VI. WITH MARRIED PARTNERS THE STATES OF LIFE AFTER MARRIAGE ARE
+CHANGED AND SUCCEED EACH OTHER ACCORDING TO THE CONJUNCTIONS OF THEIR
+MINDS BY CONJUGIAL LOVE. The reason why changes of the state and the
+successions thereof after marriage, with both the man and the wife, are
+according to conjugial love with each, and thus are either conjunctive
+or disjunctive of their minds, is, because conjugial love is not only
+various but also different with conjugial pairs: various, with those who
+love each other interiorly; for with such it has its intermissions,
+notwithstanding its being inwardly in its heat regular and permanent;
+but it is different with those who love each other only exteriorly; for
+with such its intermissions do not proceed from similar causes, but from
+alternate cold and heat. The true ground of these differences is, that
+with the latter the body is the principal agent, the ardour of which
+spreads itself around, and forcibly draws into communion with it the
+inferior principles of the mind; whereas, with the former, who love each
+other interiorly, the mind is the principal agent, and brings the body
+into communion with it. It appears as if love ascended from the body
+into the soul; because as soon as the body catches the allurement, it
+enters through the eyes, as through doors, into the mind, and thus
+through the sight, as through an outer court, into the thoughts, and
+instantly into the love: nevertheless it descends from the mind, and
+acts upon the inferior principles according to their orderly
+arrangement; therefore the lascivious mind acts lasciviously, and the
+chaste mind chastely; and the latter arranges the body, whereas the
+former is arranged by the body.
+
+192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THE SOULS AND MINDS OF
+MARRIED PARTNERS. That marriage has this effect cannot be observed in
+the natural world; because in this world souls and minds are encompassed
+with a material body, through which the mind rarely shines: the men
+(_homines_) also of modern times, more than the ancients, are taught
+from their infancy to assume feigned countenances, whereby they deeply
+conceal the affections of their minds; and this is the reason why the
+forms of minds are not known and distinguished according to their
+different quality, as existing before marriage and after it:
+nevertheless that the forms of souls and minds differ after marriage
+from what they were before, is very manifest from their appearance in
+the spiritual world; for they are then spirits and angels, who are minds
+and souls in a human form, stripped of their outward coverings, which
+had been composed of watery and earthy elements, and of aerial vapors
+thence arising; and when these are cast off, the forms of the minds are
+plainly seen, such as they had been inwardly in their bodies; and then
+it is clearly perceived, that there is a difference in regard to those
+forms with those who live in marriage, and with those who do not. In
+general, married partners have an interior beauty of countenance, the
+man deriving from the wife the ruddy bloom of her love, and the wife
+from the man the fair splendor of his wisdom; for two married partners
+in the spiritual world are united as to their souls; and moreover there
+appears in each a human fulness. This is the case in heaven, because
+there are no marriages (_conjugia_) in any other place; beneath heaven
+there are only nuptial connections (_connubia_), which are alternately
+tied and loosed.
+
+193. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THE
+DESCRIPTION IN THE BOOK OF CREATION. In this book it is said, that the
+woman was created out of the man's rib, and that the man said, when she
+was brought to him, "This is bone of my bones, and flesh of my flesh;
+and she shall be called Eve (_Ischah_), because she was taken out of man
+(_Isch_):" Gen. chap. ii. 21-23. A rib of the breast, in the Word,
+signifies, in the spiritual sense, natural truth. This is signified by
+the ribs which the bear carried between his teeth, Dan. vii. 5; for
+bears signify those who read the Word in the natural sense, and see
+truths therein without understanding: the man's breast signifies that
+essential and peculiar principle, which is distinguished from the breast
+of the woman: that this is wisdom, may be seen above, n. 187; for truth
+supports wisdom as the ribs do the breast. These things are signified,
+because the breast is that part of a man in which all his principles are
+as in their centre. From these considerations, it is evident, that the
+woman was created out of the man by a transfer of his peculiar wisdom,
+which is the same thing as to be created out of natural truth; and that
+the love thereof was transferred from the man into the woman, to the end
+that conjugial love might exist; and that this was done in order that
+the love of the wife and not self-love might be in the man: for the
+wife, in consequence of her innate disposition, cannot do otherwise than
+convert self-love, as existing with the man, into his love to herself;
+and I have been informed, that this is effected by virtue of the wife's
+love itself, neither the man nor the wife being conscious of it: hence,
+no man can possibly love his wife with true conjugial love, who from a
+principle of self-love is vain and conceited of his own intelligence.
+When this arcanum relating to the creation of the woman from the man, is
+understood, it may then be seen, that the woman in like manner is as it
+were created or formed from the man in marriage; and that this is
+effected by the wife, or rather through her by the Lord, who imparts
+inclinations to women whereby they produce such an effect: for the wife
+receives into herself the image of a man, and thereby appropriates to
+herself his affections, as may be seen above, n. 183; and conjoins the
+man's internal will with her own, of which we shall treat presently; and
+also claims to herself the propagated forms (_propagines_) of his soul,
+of which also we shall speak elsewhere. From these considerations it is
+evident, that, according to the description in the book of Genesis,
+interiorly understood, a woman is formed into a wife by such things as
+she takes out of the husband and his breast, and implants in herself.
+
+194. IX. THIS FORMATION IS EFFECTED ON THE PART OF THE WIFE BY SECRET
+MEANS; AND THIS IS MEANT BY THE WOMAN'S BEING CREATED WHILE THE MAN
+SLEPT. It is written in the book of Genesis, that Jehovah God caused a
+deep sleep to fall upon Adam, so that he slept; and that then he took
+one of his ribs, and builded it into a woman: chap. ii. 21, 22. That by
+the man's sleep and sleeping is signified his entire ignorance that the
+wife is formed and as it were created from him, appears from what was
+shewn in the preceding chapter, and also from the innate prudence and
+circumspection of wives, not to divulge anything concerning their love,
+or their assumption of the affections of the man's life, and thereby of
+the transfer of his wisdom into themselves. That this is effected on the
+part of the wife without the husband's knowledge, and while he is as it
+were sleeping, thus by secret means, is evident from what was explained
+above, n. 166-168; where also it is clearly shewn, that the prudence
+with which women are influenced herein, was implanted in them from
+creation, and consequently from their birth, for reasons of necessity,
+so that conjugial love, friendship, and confidence, and thereby the
+blessedness of dwelling together and a happy life, may be secured:
+wherefore for the right accomplishing of this, the man is enjoined to
+_leave his father and mother and to cleave to his wife_, Gen. ii. 24;
+Matt. xix. 4, 5. The father and mother, whom the man is to leave, in a
+spiritual sense signify his _proprium_ of will and _proprium_ of
+understanding; and the _proprium_ of a man's (_homo_) will is to love
+himself, and the _proprium_ of his understanding is to love his own
+wisdom; and to cleave to his wife signifies to devote himself to the
+love of his wife. Those two _propriums_ are deadly evils to man, if they
+remain with him, and the love of those two _propriums_ is changed into
+conjugial love, so far as a man cleaves to his wife, that is, so far as
+he receives her love; see above, n. 193, and elsewhere. To sleep
+signifies to be in ignorance and unconcern; a father and a mother
+signify the two _propriums_ of a man (_homo_), the one of the will and
+the other of the understanding; and to cleave to, signifies to devote
+one's self to the love of any one, as might be abundantly confirmed from
+passages in other parts of the Word; but this would be foreign to our
+present subject.
+
+195. X. THIS FORMATION ON THE PART OF THE WIFE IS EFFECTED BY THE
+CONJUNCTION OF HER OWN WILL WITH THE INTERNAL WILL OF THE MAN. That the
+man possesses rational and moral wisdom, and that the wife conjoins
+herself with those things which relate to his moral wisdom, may be seen
+above, n. 163-165. The things which relate to rational wisdom constitute
+the man's understanding, and those which relate to moral wisdom
+constitute his will. The wife conjoins herself with those things which
+constitute the man's will. It is the same, whether we say that the wife
+conjoins herself, or that she conjoins her will to the man's will;
+because she is born under the influence of the will, and consequently in
+all her actions acts from the will. The reason why it is said _with the
+man's internal will_, is, because the man's will resides in his
+understanding, and the man's intellectual principle is the inmost
+principle of the woman, according to what was observed above concerning
+the formation of the woman from the man, n. 32, and in other places. The
+man has also an external will; but this frequently takes its tincture
+from simulation and dissimulation. This will the wife notices; but she
+does not conjoin herself with it, except pretendedly or in the way of
+sport.
+
+196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME ONE, AND
+THAT THUS BOTH MAY BECOME ONE MAN (_homo_): for whoever conjoins to
+himself the will of another, also conjoins to himself his understanding;
+for the understanding regarded in itself is merely the minister and
+servant of the will. That this is the case, appears evidently from the
+affection of love, which moves the understanding to think as it directs.
+Every affection of love belongs to the will; for what a man loves that
+he also wills. From these considerations it follows, that whoever
+conjoins to himself the will of a man conjoins to himself the whole man:
+hence it is implanted as a principle in the wife's love to unite the
+will of her husband to her own will; for hereby the wife becomes the
+husband's, and the husband the wife's; thus both become one man
+(_homo_).
+
+197. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY AN
+APPROPRIATION OF THE AFFECTIONS OF THE HUSBAND. This article agrees with
+the two preceding, because affections are of the will; for affections
+which are merely derivations of the love, form the will, and make and
+compose it; but these affections with men are in the understanding,
+whereas with women they are in the will.
+
+198. XIII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY A
+RECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUSBAND, WITH THE
+DELIGHT ARISING FROM HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM.
+This coincides with what was explained above, n. 172, 173, therefore any
+further explanation is needless. Conjugial delights with wives arise
+solely from their desire to be one with their husbands, as good is one
+with truth in the spiritual marriage. That conjugial love descends from
+this spiritual marriage, has been proved above in the chapter which
+treats particularly on that subject; hence it may be seen, as in an
+image, that the wife conjoins the man to herself, as good conjoins truth
+to itself; and that the man reciprocally conjoins himself to the wife,
+according to the reception of her love in himself, as truth reciprocally
+conjoins itself to good, according to the reception of good in itself;
+and that thus the love of the wife forms itself by the wisdom of the
+husband, as good forms itself by truth; for truth is the form of good.
+From these considerations it is also evident, that conjugial delights
+with the wife originate principally in her desiring to be one with the
+husband, consequently to be the love of her husband's wisdom; for in
+such case she is made sensible of the delights of her own heat in the
+man's light, according to what was explained in Article IV., n. 188.
+
+199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND A YOUTH INTO A
+HUSBAND. This flows as a consequence, from what has been said above in
+this and the foregoing chapter respecting the conjunction of married
+partners into one flesh. A maiden becomes or is made a wife, because in
+a wife there are principles taken out of the husband, and therefore
+supplemental, which were not previously in her as a maiden: a youth also
+becomes or is made a husband, because in a husband there are principles
+taken out of the wife, which exalt his receptibility of love and wisdom,
+and which were not previously in him as a youth: this is the case with
+those who are principled in love truly conjugial. That it is these who
+feel themselves a united man (_homo_), and as it were one flesh, may be
+seen in the preceding chapter, n. 178. From these considerations it is
+evident, that with females the maiden principle is changed into that of
+a wife, and with men the youthful principle is changed into that of a
+husband. That this is the case, was experimentally confirmed to me in
+the spiritual world, as follows: Some men asserted, that conjunction
+with a female before marriage is like conjunction with a wife after
+marriage.--On hearing this, the wives were very indignant, and said:
+"There is no likeness at all in the two cases. The difference between
+them is like that between what is fancied and what is real." Hereupon
+the men rejoined, "Are you not females as before?" To this the wives
+replied more sharply, "We are not females, but wives; you are in fancied
+and not in real love; you therefore talk fancifully." Then the men said,
+"If you are not females (_feminae_) still you are women (_mulieres_):"
+and they replied, "In the first states of marriage we were women
+(_mulieres_); but now we are wives."
+
+200. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THERE
+EXISTS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, AND
+THE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial more and
+more conjoins two into one man (_homo_), may be seen above n. 178, 179;
+and as a wife becomes a wife from and according to conjunction with the
+husband, and in like manner the husband with the wife; and as love truly
+conjugial endures to eternity, it follows, that the wife becomes more
+and more a wife, and the husband more and more a husband. The true
+reason of this is, because in the marriage of love truly conjugial, each
+married partner becomes continually a more interior man; for that love
+opens the interiors of their minds; and as these are opened, a man
+becomes more and more a man (_homo_): and to become more a man (_homo_)
+in the case of the wife is to become more a wife, and in the case of the
+husband to become more a husband. I have heard from the angels, that the
+wife becomes more and more a wife as the husband becomes more and more a
+husband, but not _vice versa_; because it rarely, if ever, happens, that
+a chaste wife is wanting in love to her husband, but that the husband is
+wanting in a return of love to his wife; and that this return of love is
+wanting because he has no elevation of wisdom, which alone receives the
+love of the wife: respecting this wisdom see above n. 130, 163-165.
+These things however they said in regard to marriages on earth.
+
+201. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY PERFECTED AND ENNOBLED
+FROM WITHIN. The most perfect and noble human form results from the
+conjunction of two forms by marriage so as to become one form; thus from
+two fleshes becoming one flesh, according to creation. That in such case
+the man's mind is elevated into superior light, and the wife's into
+superior heat, and that then they germinate, and bear flowers and
+fruits, like trees in the spring, may be seen above, n. 188, 189. That
+from the nobleness of this form are produced noble fruits, which in the
+heavens are spiritual, and on earth natural, will be seen in the
+following article.
+
+202. XVII. CHILDREN BORN OF PARENTS WHO ARE PRINCIPLED IN LOVE TRULY
+CONJUGIAL, DERIVE FROM THEM THE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH,
+WHENCE THEY HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE THE
+THINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO LOVE THOSE THINGS WHICH
+WISDOM TEACHES. That children derive from their parents inclination to
+such things as had been objects of the love and life of the parents, is
+a truth most perfectly agreeable to the testimony of history in general,
+and of experience in particular; but that they do not derive or inherit
+from their parents the affections themselves, and thence the lives of
+those affections, but only inclinations and faculties thereto, has been
+shewn me by the wise in the spiritual world; concerning whom, see the
+two MEMORABLE RELATIONS above adduced. That children to the latest
+posterity, from innate inclinations, if they are not modified, are led
+into affections, thoughts, speech, and life, similar to those of their
+parents, is clearly manifest from the Jews, who at this day are like
+their fathers in Egypt, in the wilderness, in the land of Canaan, and in
+the Lord's time; and this likeness is not confined to their minds only,
+but extends to their countenances; for who does not know a Jew by his
+look? The case is the same with the descendants of others: from which
+considerations it may infallibly be concluded, that children are born
+with inclinations to such things as their parents were inclined to. But
+it is of the divine providence, lest thought and act should follow
+inclination, that perverse inclinations may be corrected; and also that
+a faculty has been implanted for this purpose, by virtue whereof parents
+and masters have the power of amending the morals of children, and
+children may afterwards, when they come to years of discretion, amend
+their own morals.
+
+203. We have said that children derive from their parents the conjugial
+principle of good and truth, because this is implanted from creation in
+the soul of every one; for it is that which flows into every man from
+the Lord, and constitutes his human life. But this conjugial principle
+passes into derivatives from the soul even to the ultimates of the body.
+In its passage through these ultimates and those derivatives, it is
+changed by the man himself in various ways, and sometimes into the
+opposite, which is called the conjugial or connubial principle of what
+is evil and false. When this is the case, the mind is closed from
+beneath, and is sometimes twisted as a spire into the contrary; but with
+some that principle is not closed, but remains half-open above, and with
+some open. The latter and the former conjugial principle is the source
+of those inclinations which children inherit from their parents, a son
+after one manner, and a daughter after another. The reason why such
+inclinations are derived from the conjugial principle, is, because, as
+was proved above, n. 65, conjugial love is the foundation of all loves.
+
+204. The reason why children born of parents who are principled in love
+truly conjugial, derive inclinations and faculties, if a son, to
+perceive the things relating to wisdom, and if a daughter, to love the
+things which wisdom teaches, is, because the conjugial principle of good
+and truth is implanted from creation in every soul, and also in the
+principles derived from the soul; for it was shewn above, that this
+conjugial principle fills the universe from first principles to last,
+and from a man even to a worm; and also that the faculty to open the
+inferior principles of the mind even to conjunction with its superior
+principles, which are in the light and heat of heaven, is also implanted
+in every man from creation: hence it is evident, that a superior
+suitableness and facility to conjoin good to truth, and truth to good,
+and thus to grow wise, is inherited by those who are born from such a
+marriage; consequently they have a superior suitableness and facility
+also to embrace the things relating to the church and heaven; for that
+conjugial love is conjoined with these things, has been frequently shewn
+above. From these considerations, reason may clearly discover the end
+for which the Lord the Creator has provided, and still provides,
+marriages of love truly conjugial.
+
+205. I have been informed by the angels, that those who lived in the
+most ancient times, live at this day in the heavens, in separate houses,
+families, and nations, as they had lived on earth, and that scarce any
+one of a house is wanting; and this because they were principled in love
+truly conjugial; and that hence their children inherited inclinations to
+the conjugial principle of good and truth, and were easily initiated
+into it more and more interiorly by education received from their
+parents, and afterwards as from themselves, when they become capable of
+judging for themselves, were introduced into it by the Lord.
+
+206. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL OF THE OFFSPRING IS
+FROM THE FATHER AND ITS CLOTHING FROM THE MOTHER. No wise man entertains
+a doubt that the soul is from the father; it is also manifestly
+conspicuous from minds, and likewise from faces which are the types of
+minds, in descendants from fathers of families in a regular series; for
+the father returns as in an image, if not in his sons, yet in his
+grandsons and great grandsons; and this because the soul constitutes a
+man's (_homo_) inmost principle, which may be covered and concealed by
+the offspring nearest in descent, but nevertheless it comes forth and
+manifests itself in the more remote issue. That the soul is from the
+father, and its clothing from the mother, may be illustrated by
+analogies in the vegetable kingdom. In this kingdom the earth or ground
+is the common mother, which in itself, as in a womb, receives and
+clothes seeds; yea, as it were conceives, bears, brings forth, and
+educates them, as a mother her offspring from the father.
+
+207. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some
+time I was looking towards the city Athens, of which mention was made in
+a former memorable relation, and I heard thence an unusual clamor. There
+was in it something of laughter, and in the laughter something of
+indignation, and in the indignation something of sadness: still however
+the clamor was not thereby dissonant, but consonant: because one tone
+was not together with the other, but one was within another. In the
+spiritual world a variety and commixture of affections is distinctly
+perceived in sound. I inquired from afar what was the matter. They said,
+"A messenger is arrived from the place where the new comers from the
+Christian world first appear, bringing information of what he has heard
+there from three persons, that in the world whence they came they had
+believed with the generality, that the blessed and happy after death
+enjoy absolute rest from labor; and since administrations, offices, and
+employments, are labor, they enjoy rest from these: and as those three
+persons are now conducted hither by our emissary, and are at the gate
+waiting for admission, a clamor was made, and it was deliberately
+resolved they should not be introduced into the Palladium on Parnassus,
+as the former were, but into the great auditory, to communicate the news
+they brought from the Christian world: accordingly some deputies have
+been sent to introduce them in form." Being at that time myself in the
+spirit, and distances with spirits being according to the states of
+their affections, and having at that time a desire to see and hear them,
+I seemed to myself to be present there, and saw them introduced, and
+heard what they said. The seniors or wiser part of the audience sat at
+the sides of the auditory, and the rest in the midst; and before these
+was an elevated piece of ground. Hither the three strangers, with the
+messenger, were formally conducted by attendants, through the middle of
+the auditory. When silence was obtained, they were addressed by a kind
+of president of the assembly, and asked, "WHAT NEWS FROM THE EARTH?"
+They replied, "There is a variety of news: but pray tell us what
+information you want." The president answered, "WHAT NEWS IS THERE FROM
+THE EARTH CONCERNING OUR WORLD AND HEAVEN?" They replied, "When we first
+came into this world, we were informed, that here and in heaven there
+are administrations, offices, employments, trades, studies, relating to
+all sciences and professions, together with wonderful mechanical arts;
+and yet we believed that after our removal or translation from the
+natural world into the spiritual, we should enter upon an eternal rest
+from labor; and what are employments but labor?" To this the president
+replied, "By eternal rest from labor did you understand eternal
+inactivity, in which you should be continually sitting and laying down,
+with your bosoms and mouths open, attracting and inhaling delights and
+joys?" "We conceived something of this sort," said the three strangers
+smiling courteously. Then they were asked, "What connection have joys
+and delights and the happiness thence resulting, with a state of
+inactivity? By inactivity the mind is enfeebled and contracted, instead
+of being strengthened and expanded; or in other words, the man is
+reduced to a state of death, instead of being quickened into life.
+Suppose a person to sit still in the most complete inactivity, with his
+hands hanging down, his eyes fixed on the ground, and withdrawn from all
+other objects, and suppose him at the same time to be encompassed by an
+atmosphere of gladness, would not a lethargy seize both his head and
+body, and the vital expansion of his countenance would be contracted,
+and at length with relaxed fibres he would nod and totter, till he fell
+to the earth? What is it that keeps the whole bodily system in its due
+expansion and tension, but the tension of the mind? and whence comes the
+tension of the mind but from administrations and employments, while the
+discharge of them is attended with delight? I will therefore tell you
+some news from heaven: in that world there are administrations, offices,
+judicial proceedings both in greater and lesser cases, also mechanical
+arts and employments." The strangers on hearing of judicial proceedings
+in heaven, said, "To what purpose are such proceedings? are not all in
+heaven inspired and led by God, and in consequence thereof taught what
+is just and right? what need then is there of judges?" The president
+replied, "In this world we are instructed and learn what is good and
+true, also what is just and equitable, as in the natural world; and
+these things we learn, not immediately from God, but mediately through
+others; and every angel, like every man, thinks what is true, and does
+what is good, as from himself; and this, according to the state of the
+angel, is mixed and not pure: and moreover, there are among the angels
+some of a simple and some of a wise character; and it is the part of the
+wise to judge, when the simple, from their simplicity and ignorance, are
+doubtful about what is just, or through mistake wander from it. But as
+you are as yet strangers in this world, if it be agreeable to you to
+accompany me into our city, we will shew you all that is contained
+therein." Then they quitted the auditory, and some of the elders also
+accompanied them. They were introduced into a large library, which was
+divided into classes arranged according to the sciences. The three
+strangers, on seeing so many books, were astonished, and said, "There
+are books also in this world! whence do you procure parchment and paper,
+pens and ink?" The elders replied, "We perceive that in the former world
+you believed that this world is empty and void, because it is spiritual;
+and you believed so because you had conceived an idea of what is
+spiritual abstracted from what is material; and that which is so
+abstracted appeared to you as nothingness, thus as empty and void; when
+nevertheless in this world there is a fulness of all things. Here all
+things are SUBSTANTIAL and not material: and material things derive
+their origin from things substantial. We who live here are spiritual
+men, because we are substantial and not material; hence in this world we
+have all things that are in the natural world, in their perfection, even
+books and writings, and many other things which are not in the natural
+world." The three strangers, when they heard talk of things SUBSTANTIAL,
+conceived that it must be so, as well because they saw written books, as
+because they heard it asserted that material things originate in
+substantial. For their further confirmation in these particulars, they
+were conducted to the houses of the scribes, who were copying the
+writings of the wise ones of the city; and they inspected the writings,
+and wondered to see them so beautiful and elegant. After this they were
+conducted to the museums, schools, and colleges, and to the places where
+they had their literary sports. Some of these were called the sports of
+the Heliconides, some of the Parnassides, some of the Athæides, and some
+the sports of the maidens of the fountain. They were told that the
+latter were so called, because maidens signify affections of the
+sciences, and every one has intelligence according to his affection for
+the sciences: the sports so called were spiritual exercises and trials
+of skill. Afterwards they were led about the city to see the rulers,
+administrators, and their officers, by whom they were conducted to see
+several wonderful works executed in a spiritual manner by the
+artificers. When they had taken a view of all these things, the
+president again conversed with them about the eternal rest from labor,
+into which the blessed and happy enter after death, and said, "Eternal
+rest is not inactivity; for inactivity occasions a thorough languor,
+dulness, stupor, and drowsiness of the mind and thence of the body; and
+these things are death and not life, still less eternal life which the
+angels of heaven enjoy; therefore eternal rest is that which dispels
+such mischiefs, and causes a man to live; and it is this which elevates
+the mind; consequently it is by some employment and work that the mind
+is excited, vivified, and delighted; which is affected according to the
+use, from which, in which, and to which the mind is actuated. Hence the
+universal heaven is regarded by the Lord as containing uses; and every
+angel is an angel according to use; the delight of use carries him
+along, as a prosperous gale a ship, and causes him to be in eternal
+peace, and the rest of peace. This is the meaning of eternal rest from
+labor. That an angel is alive according as his mind is directed to use,
+is evident from the consideration, that every one has conjugial love
+with its energy, ability and delights, according as he devotes himself
+to the genuine use in which he is." When the three strangers were
+convinced that eternal rest is not inactivity, but the delight of some
+useful employment, there came some maidens with pieces of embroidery and
+net-work, wrought with their own hands, which they presented to them.
+When the novitiate spirits were gone, the maidens sang an ode, wherein
+they expressed with angelic melody the affection of useful works with
+the pleasures attending it.
+
+208. THE SECOND MEMORABLE RELATION. While I was meditating on the arcana
+of conjugial love stored up with wives, there again appeared the GOLDEN
+SHOWER described above; and I recollected that it fell over a hall in
+the east where there lived three conjugial loves, that is, three married
+pairs, who loved each other tenderly. On seeing it, and as if invited by
+the sweetness of meditating on that love, I hastened towards it, and as
+I approached, the shower from golden became purple, afterwards scarlet,
+and when I came near, it was sparkling like dew. I knocked at the door,
+and when it was opened, I said to the attendant, "Tell the husbands that
+the person who before came with an angel, is come again, and begs the
+favor of being admitted into their company." Presently the attendant
+returned with a message of assent from the husbands, and I entered. The
+three husbands with their wives were together in an open gallery, and as
+I paid my respects to them, they returned the compliment. I then asked
+the wives, Whether the white dove in the window afterwards appeared?
+They said, "Yes; and to-day also; and it likewise expanded its wings;
+from which we concluded that you were near at hand, and were desirous of
+information respecting one other arcanum concerning conjugial love." I
+inquired, "Why do you say _one_ arcanum; when I came here to learn
+several?" They replied, "They are arcana, and some of them transcend
+your wisdom to such a degree, that the understanding of your thought
+cannot comprehend them. You glory over us on account of your wisdom; but
+we do not glory over you on account of ours; and yet ours is eminently
+distinguished above yours, because it enters your inclinations and
+affections, and sees, perceives, and is sensible of them. You know
+nothing at all of the inclinations and affections of your own love; and
+yet these are the principles from and according to which your
+understanding thinks, consequently from and according to which you are
+wise; and yet wives are so well acquainted with those principles in
+their husbands, that they see them in their faces, and hear them from
+the tone of their voices in conversation, yea, they feel them on their
+breasts, arms, and cheeks: but we, from the zeal of our love for your
+happiness, and at the same time for our own, pretend not to know them;
+and yet we govern them so prudently, that wherever the fancy, good
+pleasure, and will of our husbands lead, we follow by permitting and
+suffering it; only bending its direction when it is possible, but in no
+case forcing it." I asked, "Whence have you this wisdom?" They replied,
+"It is implanted in us from creation and consequently from birth. Our
+husbands compare it to instinct; but we say that it is of the divine
+providence, in order that the men may be rendered happy by their wives.
+We have heard from our husbands, that the Lord wills that the husband
+(_homo masculus_) should act freely according to reason; and that on
+this account the Lord himself from within governs his freedom, so far as
+respects the inclinations and affections, and governs it from without by
+means of his wife; and that thus he forms a man with his wife into an
+angel of heaven; and moreover love changes its essence, and does not
+become conjugial love, if it be compelled. But we will be more explicit
+on this subject: we are moved thereto, that is, to prudence in governing
+the inclinations and affections of our husbands, so that they may seem
+to themselves to act freely according to their reason, from this motive,
+because we are delighted with their love; and we love nothing more than
+that they should be delighted with our delights, which, in case of their
+being lightly esteemed by our husbands, become insipid also to us."
+Having said this, one of the wives entered her chamber, and on her
+return said, "My dove still flutters its wings, which is a sign that we
+may make further disclosures." They then said, "We have observed various
+changes of the inclinations and affections of the men; as that they grow
+cold towards their wives, while the husbands entertain vain thoughts
+against the Lord and the church; that they grow cold while they are
+conceited of their own intelligence; that they grow cold while they
+regard with desire the wives of others; that they grow cold while their
+love is adverted to by their wives; not to mention other occasions; and
+that there are various degrees of their coldness: this we discover from
+a withdrawal of the sense from their eyes, ears, and bodies, on the
+presence of our senses. From these few observations you may see, that we
+know better than the men whether it be well or ill with them; if they
+are cold towards their wives, it is ill with them, but if they are warm
+towards them, it is well; therefore wives are continually devising means
+whereby the men may become warm and not cold towards them; and these
+means they devise with a sagacity inscrutable to the men." As they said
+this, the dove was heard to make a sort of moaning; and immediately the
+wives said, "This is a token to us that we have a wish to communicate
+greater arcana, but that it is not allowable: probably you will reveal
+to the men what you have heard." I replied, "I intend to do so: what
+harm can come from it?" Hereupon the wives talked together on the
+subject, and then said, "Reveal it, if you like. We are well aware of
+the power of persuasion which wives possess. They will say to their
+husbands, 'The man is not in earnest; he tells idle tales: he is but
+joking from appearances, and from strange fancies usual with men. Do not
+believe him, but believe us: we know that you are loves, and we
+obediences.' Therefore you may reveal it if you like; but still the
+husbands will place no dependence on what comes from your lips, but on
+that which comes from the lips of their wives which they kiss."
+
+       *       *       *       *       *
+
+UNIVERSALS RESPECTING MARRIAGES.
+
+209. There are so many things relating to marriages that, if
+particularly treated of, they would swell this little work into a large
+volume: for we might treat particularly of the similitude and
+dissimilitude subsisting among married partners; of the elevation of
+natural conjugial love into spiritual, and of their conjunction; of the
+increase of the one and the decrease of the other; of the varieties and
+diversities of each; of the intelligence of wives; of the universal
+conjugial sphere proceeding from heaven, and of its opposite from hell,
+and of their influx and reception; with many other particulars, which,
+if individually enlarged upon, would render this work so bulky as to
+tire the reader. For this reason, and to avoid useless prolixity, we
+will condense these particulars into UNIVERSAL RESPECTING MARRIAGES. But
+these, like the foregoing subjects, must be considered distinctly as
+arranged under the following articles: I. _The sense proper to conjugial
+love is the sense of touch._ II. _With those who are in love truly
+conjugial, the faculty of growing wise gradually increases; but with
+those who are not it decreases._ III. _With those who are in love truly
+conjugial the happiness of dwelling together increases; but with those
+who are not it decreases._ IV. _With those who are in love truly
+conjugial, conjunction of minds increases, and therewith friendship; but
+with those who are not they both decrease._ V. _Those who are in love
+truly conjugial continually desire to be one man (homo); but those who
+are not desire to be two._ VI. _Those who are in love truly conjugial,
+in marriage have respect to what is eternal; but with those who are not
+the case is reversed._ VII. _Conjugial love resides with chaste wives;
+but still their love depends on the husbands._ VIII. _Wives love the
+bonds of marriage if the men do._ IX. _The intelligence of women is in
+itself modest, elegant, pacific, yielding, soft, tender; but the
+intelligence of men is in itself grave, harsh, hard, daring, fond of
+licentiousness_. X. _Wives are in no excitation as men are; but they
+have a state of preparation for reception._ XI. _Men have abundant store
+according to the love of propagating the truths of their wisdom, and to
+the love of doing uses._ XII. _Determination is in the good pleasure of
+the husband._ XIII. _The conjugial sphere flows from the Lord through
+heaven into everything in the universe, even to its ultimates._ XIV.
+_This sphere is received by the female sex, and through that is
+transferred into the male sex; and not_ vice versa. XV. _Where there is
+love truly conjugial, this sphere is received by the wife, and only
+through her by the husband._ XVI. _Where there is love not conjugial,
+this sphere is received indeed by the wife, but not by the husband
+through her._ XVII. _Love truly conjugial may exist with one of the
+married partners and not at the same time with the other._ XVIII. _There
+are various similitudes and dissimilitudes, both internal and external,
+with married partners._ XIX. _Various similitudes can be conjoined, but
+not with dissimilitudes._ XX. _The Lord provides similitudes for those
+who desire love truly conjugial; and if not on earth, he yet provides
+them in heaven._ XXI. _A man (homo) according to the deficiency and loss
+of conjugial love, approaches to the nature of a beast._ We proceed to
+the explanation of each article.
+
+210. I. THE SENSE PROPER TO CONJUGIAL LOVE IS THE SENSE OF TOUCH. Every
+love has its own proper sense. The love of seeing, grounded in the love
+of understanding, has the sense of seeing; and the gratifications proper
+to it are the various kinds of symmetry and beauty. The love of hearing
+grounded in the love of hearkening to and obeying, has the sense of
+hearing; and the gratifications proper to it are the various kinds of
+harmony. The love of knowing these things which float about in the air,
+grounded in the love of perceiving, is the sense of smelling; and the
+gratifications proper to it are the various kinds of fragrance. The love
+of self-nourishment, grounded in the love of imbibing goods, is the
+sense of tasting; and the delights proper to it are the various kinds of
+delicate foods. The love of knowing objects, grounded in the love of
+circumspection and self-preservation, is the sense of touching, and the
+gratifications proper to it are the various kinds of titillation. The
+reason why the love of conjunction with a partner, grounded in the love
+of uniting good and truth, has the sense of touch proper to it, is,
+because this sense is common to all the senses, and hence borrows from
+them somewhat of support and nourishment. That this love brings all the
+above-mentioned senses into communion with it, and appropriates their
+gratification, is well known. That the sense of touch is devoted to
+conjugial love, and is proper to it, is evident from all its sports, and
+from the exaltation of its subtleties to the highest degree of what is
+exquisite. But the further consideration of this subject we leave to
+lovers.
+
+211. II. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE FACULTY OF
+GROWING WISE INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. The
+faculty of growing wise increases with those who are in love truly
+conjugial, because this love appertains to married partners on account
+of wisdom, and according to it, as has been fully proved in the
+preceding sections; also, because the sense of that love is the touch,
+which is common to all the senses, and also is full of delights; in
+consequence of which it opens the interiors of the mind, as it opens the
+interiors of the senses, and therewith the organical principles of the
+whole body. Hence it follows, that those who are principled in that
+love, prefer nothing to growing wise; for a man grows wise in proportion
+as the interiors of his mind are opened; because by such opening, the
+thoughts of the understanding are elevated into superior light, and the
+affections of the will into superior heat; and superior light is wisdom,
+and superior heat is the love thereof. Spiritual delights conjoined to
+natural delights, which are the portion of those who are in love truly
+conjugial, constitute loveliness, and thence the faculty of growing
+wise. Hence it is that the angels have conjugial love according to
+wisdom; and the increase of that love and at the same time of its
+delights is according to the increase of wisdom; and spiritual
+offspring, which are produced from their marriages, are such things as
+are of wisdom from the father, and of love from the mother, which they
+love from a spiritual _storge_; which love unites with their conjugial
+love, and continually elevates it, and joins them together.
+
+212. The contrary happens with those who are not in any conjugial love,
+from not having any love of wisdom. These enter the marriage state with
+no other end in view than lasciviousness, in which is also the love of
+growing insane; for every end considered in itself is a love, and
+lasciviousness in its spiritual origin is insanity. By insanity we mean
+a delirium in the mind occasioned by false principles; and an eminent
+degree of delirium is occasioned by truths which are falsified until
+they are believed to be wisdom. That such persons are opposed to
+conjugial love, is confirmed or evinced by manifest proof in the
+spiritual world; where, on perceiving the first scent of conjugial love,
+they fly into caverns, and shut the doors; and if these are opened, they
+rave like madmen in the world.
+
+213. III. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE HAPPINESS OF
+DWELLING TOGETHER INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES.
+The happiness of dwelling together increases with those who are in love
+truly conjugial, because they mutually love each other with every sense.
+The wife sees nothing more lovely than the husband, and the husband
+nothing more lovely than the wife; neither do they hear, smell, or touch
+any thing more lovely; hence the happiness they enjoy of living together
+in the same house, chamber, and bed. That this is the case, you that are
+husbands can assure yourselves from the first delights of marriage,
+which are in their fulness; because at that time the wife is the only
+one of the sex that is loved. That the reverse is the case with those
+who are not in conjugial love, is well known.
+
+214. IV. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL CONJUNCTION OF MINDS
+INCREASES, AND THEREWITH FRIENDSHIP; BUT WITH THOSE WHO ARE NOT, THEY
+BOTH DECREASE. That conjunction of minds increases with those who are in
+love truly conjugial, was proved in the chapter ON THE CONJUNCTION OF
+SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD'S WORDS, THAT
+THEY ARE NO LONGER TWO BUT ONE FLESH, see n. 156*-191. But that
+conjunction increases as friendship unites with love; because friendship
+is as it were the face and also the raiment of that love; for it not
+only joins itself to love as raiment, but also conjoins itself thereto
+as a face. Love preceding friendship is like the love of the sex, which,
+after the marriage vow, takes its leave and departs; whereas love
+conjoined to friendship after the marriage vow, remains and is
+strengthened; it likewise outers more interiorly into the breast,
+friendship introducing it, and making it truly conjugial. In this case
+the love makes its friendship also conjugial, which differs greatly from
+the friendship of every other love; for it is full. That the case is
+reversed with those who are not principled in conjugial love, is well
+known. With these, the first friendship, which was insinuated during the
+time of courtship, and afterwards during the period immediately
+succeeding marriage, recedes more and more from the interiors of the
+mind, and thence successively at length retires to the cuticles; and
+with those who think of separation it entirely departs; but with those
+who do not think of separation, love remains in the externals, yet it is
+cold in the internals.
+
+215. V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CONTINUALLY DESIRE TO BE
+ONE MAN, BUT THOSE WHO ARE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO.
+Conjugial love essentially consists in the desire of two to become one;
+that is, in their desire that two lives may become one life. This desire
+is the perpetual _conatus_ of that love, from which flow all its
+effects. That _conatus_ is the very essence of motion, and that desire
+is the living _conatus_ appertaining to man, is confirmed by the
+researches of philosophers, and is also evident to such as take a view
+of the subject from refined reason. Hence it follows, that those who are
+in love truly conjugial, continually endeavour, that is, desire to be
+one man. That the contrary is the case with those who are not in
+conjugial love, they themselves very well know; for as they continually
+think themselves two from the disunion of their souls and minds, so they
+do not comprehend what is meant by the Lord's words, "_They are no
+longer two, but one flesh_;" Matt. xix. 6.
+
+216. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, IN MARRIAGE HAVE RESPECT
+TO WHAT IS ETERNAL; BUT WITH THOSE WHO ARE NOT THE CASE IS REVERSED.
+Those who are in love truly conjugial have respect to what is eternal,
+because in that love there is eternity; and its eternity is grounded in
+this, that love with the wife, and wisdom with the husband, increases to
+eternity; and in the increase or progression the married partners enter
+more and more interiorly into the blessedness of heaven, which their
+wisdom and its love have stored up together in themselves: if therefore
+the idea of what is eternal were to be plucked away, or by any casualty
+to escape from their minds, it would be as if they were cast down from
+heaven. What is the state of conjugial partners in heaven, when the idea
+of what is eternal falls out of their minds, and the idea of what is
+temporal takes its place, was made evident to me from the following
+case. On a certain time, permission having been granted for the purpose,
+two married partners were present with me from heaven: and at that
+instant the idea of what is eternal respecting marriage was taken away
+from them by an idle disorderly spirit who was talking with craft and
+subtlety. Hereupon they began to bewail themselves, saying, that they
+could not live any longer, and that they felt such misery as they had
+never felt before. When this was perceived by their co-angels in heaven,
+the disorderly spirit was removed and cast down; whereupon the idea of
+what is eternal instantly returned to them, and they were gladdened in
+heart, and most tenderly embraced each other. Besides this, I have heard
+two married partners, who at one instant entertained an idea of what is
+eternal respecting their marriage, and the next an idea of what is
+temporal. This arose from their being internally dissimilar. When they
+were in the idea of what is eternal, they were mutually glad; but when
+in the idea of what is temporal, they said, "There is no longer any
+marriage between us;" and the wife, "I am no longer a wife, but a
+concubine;" and the husband, "I am no longer a husband, but an
+adulterer;" wherefore while their internal dissimilitude was open to
+them, the man left the woman, and the woman the man: afterwards,
+however, as each had an idea of what is eternal respecting marriage,
+they were consociated with suitable partners. From these instances it
+may be clearly seen, that those who are in love truly conjugial have
+respect to what is eternal; and if this idea escapes from their inmost
+thoughts, they are disunited as to conjugial love, though not at the
+same time as to friendship; for friendship dwells in externals, but
+conjugial love in internals. The case is similar with marriages on
+earth, where married partners who tenderly love each other, think of
+what is eternal respecting the marriage-covenant, and not at all of its
+termination by death; and if this should enter their thoughts, they are
+grieved; nevertheless they are cherished again by hope from the thought
+of its continuance after their decease.
+
+[Transcriber's Note: The out-of-order section number which follows is in
+the original text, as is the asterisk which does not seem to indicate a
+footnote.]
+
+216.* VII. CONJUGIAL LOVE RESIDES WITH CHASTE WIVES; BUT STILL THEIR
+LOVE DEPENDS ON THE HUSBANDS. The reason of this is, because wives are
+born loves; and hence it is innate to them to desire to be one with
+their husbands and from this thought of their will they continually feed
+their love; wherefore to recede from the _conatus_ of uniting themselves
+to their husbands, would be to recede from themselves: it is otherwise
+with the husbands, who are not born loves, but recipients of that love
+from their wives; and on this account, so far as they receive it, so far
+the wives enter with their love; but so far as they do not receive it,
+so far the wives stand aloof with their love, and wait in expectation.
+This is the case with chaste wives; but it is otherwise with the
+unchaste. From these considerations it is evident, that conjugial love
+resides with the wives, but that their love depends on the husbands.
+
+217. VIII. WIVES LOVE THE BONDS OF MARRIAGE IF THE MEN DO. This follows
+from what was said in the foregoing article: moreover, wives naturally
+desire to be, and to be called wives; this being to them a name of
+respect and honor; they therefore love the bonds of marriage. And as
+chaste wives desire, not in name only, but in reality, to be wives, and
+this is effected by a closer and closer binding with their husbands,
+therefore they love the bonds of marriage as establishing the
+marriage-covenant, and this so much the more as they are loved again by
+their husbands, or what is tantamount, as the men love those bonds.
+
+218. IX. THE INTELLIGENCE OF WOMEN IS IN ITSELF MODEST, ELEGANT,
+PACIFIC, YIELDING, SOFT, TENDER; BUT THE INTELLIGENCE OF MEN IN ITSELF
+IS GRAVE, HARSH, HARD, DARING, FOND OF LICENTIOUSNESS. That such is the
+characteristic distinction of the woman and the man, is very evident
+from the body, the face, the tone of voice, the conversation, the
+gesture, and the manners of each: from the BODY, in that there is more
+hardness in the skin and flesh of men, and more softness in that of
+women; from the FACE, in that it is harder, more fixed, harsher, of
+darker complexion, also bearded, thus less beautiful in men; whereas in
+women it is softer, more yielding, more tender, of fairer complexion,
+and thence more beautiful; from the TONE OF VOICE, in that it is deeper
+with men, and sweeter with women; from the CONVERSATION in that with men
+it is given to licentiousness and daring, but with women it is modest
+and pacific; from the GESTURE, in that with men it is stronger and
+firmer, whereas with women it is more weak and feeble; from the MANNERS,
+in that with men they are more unrestrained, but with women more
+elegant. How far from the very cradle the genius of men differs from
+that of women, was discovered to me clearly from seeing a number of boys
+and girls met together. I saw them at times through a window in the
+street of a great city, where more than twenty assembled every day. The
+boys, agreeably to the disposition born with them, in their pastimes
+were tumultuous, vociferous, apt to fight, to strike, and to throw
+stones at each other; whereas the girls sat peaceably at the doors of
+the houses, some playing with little children, some dressing dolls or
+working on bits of linen, some kissing each other; and to my surprise,
+they still looked with satisfaction at the boys whose pastimes were so
+different from their own. Hence I could see plainly, that a man by birth
+is understanding, and a woman, love; and also the quality of
+understanding and of love in their principles; and thereby what would be
+the quality of a man's understanding without conjunction with female
+love, and afterwards with conjugial love.
+
+219. X. WIVES ARE IN NO EXCITATION AS MEN ARE; BUT THEY HAVE A STATE OF
+PREPARATION FOR RECEPTION. That men have semination and consequent
+excitation, and that women have not the latter because they have not the
+former, is evident, but that women have a state of preparation for
+reception, and thus for conception, I relate from what has been told me;
+but what the nature and quality of this state with the women is, I am
+not allowed to describe; besides, it is known to them alone: but whether
+their love, while they are in that state, is in the enjoyment of its
+delight, or in what is undelightful, as some say, they have not made
+known. This only is generally known, that it is not allowed the husband
+to say to the wife, that he is able and not willing: for thereby the
+state of reception is greatly hurt, which is prepared according to the
+state of the husband's ability.
+
+220. XI. MEN HAVE ABUNDANT STORE ACCORDING TO THE LOVE OF PROPAGATING
+THE TRUTHS OF WISDOM, AND TO THE LOVE OF DOING USES. This position is
+one of the arcana which were known to the ancients, and which are now
+lost. The ancients knew that everything which was done in the body is
+from a spiritual origin: as that from the will, which in itself is
+spiritual, actions flow; that from the thought, which also is spiritual,
+speech flows; also that natural sight is grounded in spiritual sight,
+which is that of the understanding; natural hearing in spiritual
+hearing, which is attention of the understanding and at the same time
+accommodation of the will; and natural smelling in spiritual smelling,
+which is perception; and so forth: in like manner they saw that
+semination with men is from a spiritual origin. That it is from the
+truths of which the understanding consists, they concluded from several
+deductions both of reason and of experience; and they asserted, that
+nothing is received by males from the spiritual marriage, which is that
+of good and truth, and which flows into everything in the universe, but
+truth, and whatever has relation to truth; and that this in its progress
+into the body is formed into seed; and that hence it is, that seeds
+spiritually understood are truths. As to formation, they asserted, that
+the masculine soul, as being intellectual, is thus truth; for the
+intellectual principle is nothing else; wherefore while the soul
+descends, truth also descends: that this is effected by this
+circumstance, that the soul, which is the inmost principle of every man
+(_homo_) and every animal, and which in its essence is spiritual, from
+an implanted tendency to self-propagation, follows in the descent, and
+is desirous to procreate itself; and that when this is the case, the
+entire soul forms itself, and clothes itself, and becomes seed: and that
+this may be done thousands of times, because the soul is a spiritual
+substance, which is not a subject of extension but of impletion, and
+from which no part can be taken away, but the whole may be produced,
+without any loss thereof: hence it is, that it is as fully present in
+the smallest receptacles, which are seeds, as in its greatest
+receptacle, the body. Since therefore the principle of truth in the soul
+is the origin of seed, it follows, that men have abundant store
+according to their love of propagating the truths of their wisdom: it is
+also according to their love of doing uses; because uses are the goods
+which truths produce. In the world also it is well known to some, that
+the industrious have abundant store, but not the idle. I inquired, "How
+is a feminine principle produced from a male soul?" and I received for
+answer, that it was from intellectual good; because this in its essence
+is truth: for the intellect can think that this is good, thus that it is
+true that it is good. It is otherwise with the will: this does not think
+what is good and true, but loves and does it. Therefore in the Word sons
+signify truths, and daughters goods, as may be seen above, n. 120; and
+seed signifies truth, as may be seen in the APOCALYPSE REVEALED, n. 565.
+
+221. XII. DETERMINATION IS IN THE GOOD PLEASURE OF THE HUSBAND. This is,
+because with men there is the abundant store above mentioned; and this
+varies with them according to the states of their minds and bodies: for
+the understanding is not so constant in its thoughts as the will is in
+its affections; since it is sometimes carried upwards, sometimes
+downwards; at one time it is in a serene and clear state in another in a
+turbulent and obscure one; sometimes it is employed on agreeable
+objects, sometimes on disagreeable; and as the mind, while it acts, is
+also in the body, it follows, that the body has similar states: hence
+the husband at times recedes from conjugial love, and at times accedes
+to it, and the abundant store is removed in the one state, and restored
+in the other. These are the reasons why determination at all times is to
+be left to the good pleasure of the husband: hence also it is that
+wives, from a wisdom implanted in them, never offer any admonition on
+such subjects.
+
+222. XIII. THE CONJUGIAL SPHERE FLOWS FROM THE LORD THROUGH HEAVEN INTO
+EVERYTHING IN THE UNIVERSE, EVEN TO ITS ULTIMATES. That love and wisdom,
+or, what is the same, good and truth, proceed from the Lord, was shewn
+above in a chapter on the subject. Those two principles in a marriage
+proceed continually from the Lord, because they are himself, and from
+him are all things; and the things which proceed from him fill the
+universe, for unless this were the case, nothing which exists would
+subsist. There are several spheres which proceed from him; the sphere of
+the conservation of the created universe; the sphere of the defence of
+good and truth against evil and false, the sphere of reformation and
+regeneration, the sphere of innocence and peace, the sphere of mercy and
+grace, with several others; but the universal of all is the conjugial
+sphere, because this also is the sphere of propagation, and thus the
+supereminent sphere of the conservation of the created universe by
+successive generations. That this conjugial sphere fills the universe,
+and pervades all things from first to last, is evident from what has
+been shewn above, that there are marriages in the heavens, and the most
+perfect in the third or supreme heaven: and that besides taking place
+with men it takes place also with all the subjects of the animal kingdom
+in the earth, even down to worms; and moreover with all the subjects of
+the vegetable kingdom, from olives and palms even to the smallest
+grasses. That this sphere is more universal than the sphere of heat and
+light, which proceeds from the sun of our world, may appear reasonable
+from this consideration, that it operates also in the absence of the
+sun's heat, as in winter, and in the absence of its light, as in the
+night, especially with men (_homines_). The reason why it so operates
+is, because it was from the sun of the angelic heaven, and thence there
+is a constant equation of heat and light, that is, a conjunction of good
+and truth; for it is in a continual spring. The changes of good and
+truth, or of its heat and light, are not variations thereof, like the
+variations on earth arising from changes of the heat and light
+proceeding from the natural sun; but they arise from the recipient
+subjects.
+
+223. XIV. THIS SPHERE IS RECEIVED BY THE FEMALE SEX, AND THROUGH THAT IS
+TRANSFERRED TO THE MALE SEX. There is not any conjugial love
+appertaining to the male sex, but it appertains solely to the female
+sex, and from this sex is transferred to the male: this I have seen
+evidenced by experience; concerning which see above, n. 161. A further
+proof of it is supplied from this consideration, that the male form is
+the intellectual form, and the female the voluntary; and the
+intellectual form cannot grow warm with conjugial heat from itself, but
+from the conjunctive heat of some one, in whom it was implanted from
+creation; consequently it cannot receive that love except by the
+voluntary form of the woman adjoined to itself; because this also is a
+form of love. This same position might be further confirmed by the
+marriage of good and truth; and, to the natural man, by the marriage of
+the heart and lungs; for the heart corresponds to love, and the lungs to
+understanding; but as the generality of mankind are deficient in the
+knowledge of these subjects, confirmation thereby would tend rather to
+obscure than to illustrate. It is in consequence of the transference of
+this sphere from the female sex into the male, that the mind is also
+inflamed solely from thinking about the sex; that hence also comes
+propagative formation and thereby excitation, follows of course; for
+unless heat is united to light on earth, nothing flourishes and is
+excited to cause fructification there.
+
+224. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIS SPHERE IS RECEIVED BY
+THE WIFE, AND ONLY THROUGH HER BY THE HUSBAND. That this sphere, with
+those who are in love truly conjugial, is received by the husband only
+through the wife, is at this day an arcanum; and yet in itself it is not
+an arcanum, because the bridegroom and new-married husband may know
+this; is he not affected conjugially by whatever proceeds from the bride
+and new-married wife, but not at that time by what proceeds from others
+of the sex? The case is the same with those who live together in love
+truly conjugial. And since everyone, both man and woman, is encompassed
+by his own sphere of life, densely on the breast, and less densely on
+the back, it is manifest whence it is that husbands who are very fond of
+their wives, turn themselves to them, and in the day-time regard them
+with complacency; and on the other hand, why those who do not love their
+wives, turn themselves away from them, and in the day-time regard them
+with aversion. By the reception of the conjugial sphere by the husband
+only through the wife, love truly conjugial is known and distinguished
+from that which is spurious, false, and cold.
+
+225. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIS SPHERE IS RECEIVED
+INDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugial
+sphere flowing into the universe is in its origin divine; in its
+progress in heaven with the angels it is celestial and spiritual; with
+men it is natural, with beasts and birds animal, with worms merely
+corporeal, with vegetables it is void of life; and moreover in all its
+subjects it is varied according to their forms. Now as this sphere is
+received immediately by the female sex, and mediately by the male, and
+as it is received according to forms, it follows, that this sphere,
+which in its origin is holy, may in the subjects be turned into what is
+not holy, yea may be even inverted into what is opposite. The sphere
+opposite to it is called meretricious with such women, and adulterous
+with such men; and as such men and women are in hell, this sphere is
+from thence: but of this sphere there is also much variety, and hence
+there are several species of it; and such a species is attracted and
+appropriated by a man (_vir_) as is agreeable to him, and as is
+conformable and correspondent with his peculiar temper and disposition.
+From these considerations it may appear, that the man who does not love
+his wife, receives that sphere from some other source than from his
+wife; nevertheless it is a fact, that it is also inspired by the wife,
+but without the husband's knowing it, and while he grows warm.
+
+226. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OF THE MARRIED
+PARTNERS, AND NOT AT THE SAME TIME WITH THE OTHER. For one may from the
+heart devote himself to chaste marriage, while the other knows not what
+chaste marriage is; one may love the things which are of the church, but
+the other those which are of the world alone: as to their minds, one may
+be in heaven, the other in hell; hence there may be conjugial love with
+the one, and not with the other. The minds of such, since they are
+turned in a contrary direction, are inwardly in collision with each
+other; and if not outwardly, still, he that is not in conjugial love,
+regards his lawful consort as a tiresome old woman; and so in other
+cases.
+
+227. XVIII. THERE ARE VARIOUS SIMILITUDES AND DISSIMILITUDES, BOTH
+INTERNAL AND EXTERNAL, WITH MARRIED PARTNERS. It is well known, that
+between married partners there are similitudes and dissimilitudes, and
+that the external appear, but not the internal, except after some time
+of living together, to the married partners themselves, and by
+indications to others; but it would be useless to mention each so that
+they might be known, since several pages might be filled with an account
+and description of their varieties. Similitudes may in part be deduced
+and concluded from the dissimilitudes on account of which conjugial love
+is changed into cold; of which we shall speak in the following chapter.
+Similitudes and dissimilitudes in general originate from connate
+inclinations, varied by education, connections, and persuasions that
+have been imbibed.
+
+228. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITH
+DISSIMILITUDES. The varieties of similitudes are very numerous, and
+differ more or less from each other; but still those which differ may in
+time be conjoined by various things, especially by accommodations to
+desires, by mutual offices and civilities, by abstaining from what is
+unchaste, by the common love of infants and the care of children, but
+particularly by conformity in things relating to the church; for things
+relating to the church effect a conjunction of similitudes differing
+interiorly, other things only exteriorly. But with dissimilitudes no
+conjunction can be effected, because they are antipathetical.
+
+229. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WHO DESIRE LOVE TRULY
+CONJUGIAL, AND IF NOT ON EARTH, HE YET PROVIDES THEM IN HEAVEN. The
+reason of this is, because all marriages of love truly conjugial are
+provided by the Lord. That they are from him, may be seen above, n. 130,
+131; but in what manner they are provided in heaven, I have heard thus
+described by the angels: The divine providence of the Lord extends to
+everything, even to the minutest particulars, concerning marriages and
+in marriages, because all the delights of heaven spring from the
+delights of conjugial love, as sweet waters from the fountain-head; and
+on this account it is provided that conjugial pairs be born; and that
+they be continually educated to their several marriages under the Lord's
+auspices, neither the boy nor the girl knowing anything of the matter;
+and after a stated time, when they both become marriageable, they meet
+in some place as by chance, and see each other, and in this case they
+instantly know, as by a kind of instinct, that they are a pair, and by a
+kind of inward dictate think within themselves, the youth, that she is
+mine, and the maiden, that he is mine; and when this thought has existed
+some time in the mind of each, they accost each other from a deliberate
+purpose, and betroth themselves. It is said, as by chance, by instinct,
+and by dictate; and the meaning is, by divine providence; since, while
+the divine providence is unknown, it has such an appearance; for the
+Lord opens internal similitudes, so that they may see themselves.
+
+230. XXI. A MAN (_homo_) ACCORDING TO THE DEFICIENCY AND LOSS OF
+CONJUGIAL LOVE, APPROACHES TO THE NATURE OF A BEAST. The reason of this
+is, because so far as a man (_homo_) is in conjugial love, so far he is
+spiritual, and so far as he is spiritual, so far he is a man (_homo_);
+for a man is born to a life after death, and attains the possession
+thereof in consequence of having in him a spiritual soul, and is capable
+of being elevated thereto by the faculty of his understanding; if in
+this case his will, from the faculty also granted to it, is elevated at
+the same time, he lives after death the life of heaven. The contrary
+comes to pass, if he is in a love opposite to conjugial love; for so far
+as he is in this opposite love, so far he is natural; and a merely
+natural man is like a beast as to lusts and appetites, and to their
+delights; with this difference only, that he has the faculty of
+elevating his understanding into the light of wisdom, and also of
+elevating his will into the heat of celestial love. These faculties are
+never taken away from airy man (_homo_); therefore the merely natural
+man, although as to concupiscences and appetites and their delights, he
+is like a beast, still lives after death, but in a state corresponding
+to his past life. From these considerations it may appear that a man,
+according to the deficiency of conjugial love, approaches to the nature
+of a beast. This position may seem to be contradicted by the
+consideration, that there are a deficiency and loss of conjugial love
+with some who yet are men (_homines_); but the position is meant to be
+confined to those who make light of conjugial love from a principle of
+adulterous love, and who therefore are in such deficiency and loss.
+
+       *       *       *       *       *
+
+231. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. I once
+heard loud exclamations, which issued from the hells, with a noise as if
+they bubbled up through water: one to the left hand, in these words, "O
+HOW JUST!" another to the right, "O HOW LEARNED!" and a third from
+behind, "O HOW WISE!" and as I was in doubt whether there are also in
+hell persons of justice, learning, and wisdom, I was impressed with a
+strong desire of seeing what was the real case; and a voice from heaven
+said to me, "You shall see and hear." I therefore in spirit went out of
+the house, and saw before me an opening, which I approached; and looked
+down; and lo! there was a ladder, by which I descended: and when I was
+down, I observed a level country set thick with shrubs, intermixed with
+thorns and nettles; and on my asking, whether this was hell, I was told
+it was the lower earth next above hell. I then continued my course in a
+direction according to the exclamations in order; first to those who
+exclaimed, "O HOW JUST!" where I saw a company consisting of such as in
+the world had been judges influenced by friendship and gifts; then to
+the second exclamation, "O HOW LEARNED!" where I saw a company of such
+as in the world had been reasoners; and lastly to the third exclamation,
+"O HOW WISE!" where I saw a company such as in the world had been
+confirmators. From these I returned to the first, where there were
+judges influenced by friendship and gifts, and who were proclaimed
+"Just." On one side I saw as it were an amphitheatre built of brick, and
+covered with black slates; and I was told that they called it a
+tribunal. There were three entrances to it on the north, and three on
+the west, but none on the south and east; a proof that their decisions
+were not those of justice, but were arbitrary determinations. In the
+middle of the amphitheatre there was a fire, into which the servants who
+attended threw torches of sulphur and pitch; the light whereof, by its
+vibrations on the plastered walls, presented pictured images of birds of
+the evening and night; but both the fire and the vibrations of light
+thence issuing, together with the forms of the images thereby produced,
+were representations that in their decisions they could adorn the matter
+of any debate with colored dyes, and give it a form according to their
+own interest. In about half an hour I saw some old men and youths in
+robes and cloaks, enter the amphitheatre, who, laying aside their caps,
+took their seats at the tables, in order to sit in judgement. I heard
+and perceived with what cunning and ingenuity, under the impulse of
+prejudice in favor of their friends, they warped and inverted judgement
+so as to give it an appearance of justice, and this to such a degree,
+that they themselves saw what was unjust as just, and on the other hand
+what was just as unjust. Such persuasions respecting the points to be
+decided upon, appeared from their countenances, and were heard from
+their manner of speaking. I then received illustration from heaven, from
+which I perceived how far each point was grounded in right or not; and I
+saw how industriously they concealed what was unjust, and gave it a
+semblance of what was just; and how they selected some particular
+statute which favored their own side of the question, and by cunning
+reasonings warped the rest to the same side. After judgement was given,
+the decrees were conveyed to their clients, friends and favorers, who,
+to recompense them for their services, continued to shout, "O HOW JUST,
+O HOW JUST!" After this I conversed respecting them with the angels of
+heaven, and related to them some of the things I had seen and heard. The
+angels said to me, "Such judges appear to others to be endowed with a
+most extraordinary acuteness of intellect; when yet they do not at all
+see what is just and equitable. If you remove the prejudices of
+friendship in favor of particular persons, they sit mute in judgement
+like so many statues, and only say, 'I acquiesce, and am entirely of
+your opinion on this point.' This happens because all their judgements
+are prejudices; and prejudice with partiality influences the case in
+question from beginning to end. Hence they see nothing but what is
+connected with their friend's interest; and whatever is contrary
+thereto, they set aside; or if they pay any attention to it, they
+involve it in intricate reasonings, as a spider wraps up its prey in a
+web, and make an end of it; hence, unless they follow the web of their
+prejudice, they see nothing of what is right. They were examined whether
+they were able to see it, and it was discovered that they were not. That
+this is the case, will seem wonderful to the inhabitants of your world;
+but tell them it is a truth that has been investigated by the angels of
+heaven. As they see nothing of what is just, we in heaven regard them
+not as men but as monsters, whose heads are constituted of things
+relating to friendship, their breasts of those relating to injustice,
+their feet of those which relate to confirmation, and the soles of the
+feet of those things which relate to justice, which they supplant and
+trample under foot, in case they are unfavorable to the interests of
+their friend. But of what quality they appear to us from heaven, you
+shall presently see; for their end is at hand." And lo! at that instant
+the ground was cleft asunder, and the tables fell one upon another, and
+they were swallowed up, together with the whole amphitheatre, and were
+cast into caverns, and imprisoned. It was then said to me, "Do you wish
+to see them where they now are?" And lo! their faces appeared as of
+polished steel, their bodies from the neck to the loins as graven images
+of stone clothed with leopards' skins, and their feet like snakes: the
+law books too, which they had arranged in order on the tables, were
+changed into packs of cards: and now, instead of sitting in judgement,
+the office appointed to them is to prepare vermilion and mix it up into
+a paint, to bedaub the faces of harlots and thereby turn them into
+beauties.
+
+After seeing these things, I was desirous to visit the two other
+assemblies, one of which consisted of mere reasoners, and the other of
+mere confirmators; and it was said to me, "Stop awhile, and you shall
+have attendant angels from the society next above them; by these you
+will receive light from the Lord and will see what will surprise you."
+
+232. THE SECOND MEMORABLE RELATION. After some time I heard again from
+the lower earth voices exclaiming as before, "O HOW LEARNED! O HOW
+WISE!" I looked round to see what angels were present; and lo! they were
+from the heaven immediately above those who cried out, "O HOW LEARNED!"
+and I conversed with them respecting the cry, and they said, "Those
+learned ones are such as only reason _whether a thing be so or not_, and
+seldom think _that it is so_; therefore, they are like winds which blow
+and pass away, like the bark about trees which are without sap, or like
+shells about almonds without a kernel, or like the outward rind about
+fruit without pulp; for their minds are void of interior judgement, and
+are united only with the bodily senses; therefore unless the senses
+themselves decide, they can conclude nothing; in a word, they are merely
+sensual, and we call them REASONERS. We give them this name, because
+they never conclude anything, and make whatever they hear a matter of
+argument, and dispute whether it be so, with perpetual contradiction.
+They love nothing better than to attack essential truths, and so to pull
+them in pieces as to make them a subject of dispute. These are those who
+believe themselves learned above the rest of the world." On hearing this
+account, I entreated the angels to conduct me to them: so they led me to
+a cave, from which there was a flight of steps leading to the earth
+below. We descended and followed the shout, "O HOW LEARNED!" and lo!
+there were some hundreds standing in one place, beating the ground with
+their feet. Being at first surprised at this sight, I inquired the
+reason of their standing in that manner and beating the ground with the
+soles of their feet, and said, "They may thus by their feet make holes
+in the floor." At this the angel smiled and said, "They appear to stand
+in this manner, because they never think on any subject that it is so,
+but only whether it is so, and dispute about it; and when the thinking
+principle proceeds no further than this, they appear only to tread and
+trample on a single clod, and not to advance." Upon this I approached
+the assembly, and lo! they appeared to me to be good-looking men and
+well dressed; but the angels said, "This is their appearance when viewed
+in their own light; but if light from heaven flows in, their faces are
+changed, and so is their dress;" and so it came to pass: they then
+appeared with dark faces, and dressed in black sackcloth; but when this
+light was withdrawn, they appeared as before. I presently entered into
+conversation with some of them, and said, "I heard the shout of a crowd
+about you, '_O how learned!_' may I be allowed therefore to have a
+little conversation with you on subjects of the highest learning?" they
+replied, "Mention any subject, and we will give you satisfaction." I
+then asked, "What must be the nature of that religion by which a man is
+saved?" They said, "We will divide this subject into several parts; and
+we cannot answer it until we have concluded on its subdivisions. The
+first inquiry shall be, Whether religion be anything? the second,
+Whether there be such a thing as salvation or not? the third, Whether
+one religion be more efficacious than another? the fourth, Whether there
+be a heaven and a hell? the fifth, Whether there be eternal life after
+death?" besides many more inquiries. Then I desired to know their
+opinion concerning the first article of inquiry, Whether religion be
+anything? They began to discuss the subject with abundance of arguments,
+whether there be any such thing as religion, and whether what is called
+religion be anything? I requested them to refer it to the assembly, and
+they did so; and the general answer was, that the proposition required
+so much investigation that it could not be finished within the evening.
+I then asked. "Can you finish it within the year?" and one of them said,
+"Not within a hundred years:" so I observed, "In the mean while you are
+without religion;" and he replied, "Shall it not be first demonstrated
+whether there be such a thing as religion, and whether what is called
+religion be anything? if there be such a thing, it must be also for the
+wise; if there be no such thing, it must he only for the vulgar. It is
+well known that religion is called a bond; but it is asked, for whom? if
+it be only for the vulgar, it is not anything in itself; if it be
+likewise for the wise, it is something." On hearing these arguments, I
+said to them, "There is no character you deserve less than that of being
+learned; because all your thoughts are confined to the single inquiry,
+whether a thing be, and to canvass each side of the question. Who can
+become learned, unless he know something for certain, and progressively
+advance into it, as a man in walking progressively advances from step to
+step, and thereby successively arrives at wisdom! If you follow any
+other rule, you make no approach to truths, but remove them more and
+more out of sight. To reason only whether a thing be, is it not like
+reasoning about a cap or a shoe, whether they fit or not, before they
+are put on? and what must be the consequence of such reasoning, but that
+you will not know whether anything exist, yea, whether there be any such
+thing as salvation, or eternal life after death; whether one religion be
+more efficacious than another, and whether there be a heaven and a hell?
+On these subjects you cannot possibly think at all, so long as you halt
+at the first step, and beat the sand at setting out, instead of setting
+one foot before another and going forward. Take heed to yourselves, lest
+your minds, standing thus without in a state of indetermination, should
+inwardly harden and become statues of salt, and yourselves friends of
+Lot's wife." With these words I took my leave, and they being indignant
+threw stones after me; and then they appeared to me like graven images
+of stone, without any human reason in them. On my asking the angels
+concerning their lot, they said, "Their lot is, that they are cast down
+into the deep, into a wilderness, where they are forced to carry
+burdens; and in this case, as they are no longer capable of rational
+conversation, they give themselves up to idle prattle and talk, and
+appear at a distance like asses that are heavily laden."
+
+233. THE THIRD MEMORABLE RELATION. After this one of the angels said,
+"Follow me to the place where they exclaim, 'O HOW WISE!' and you shall
+see prodigies of men; you shall see faces and bodies, which are the
+faces and bodies of a man, and yet they are not men." I said, "Are they
+beasts then?" he replied, "They are not beasts, but beast-men; for they
+are such as cannot at all see whether truth be truth or not, and yet
+they can make whatever they will to be truth. Such persons with us are
+called CONFIRMATORS." We followed the vociferation, and came to the
+place; and lo! there was a company of men, and around them a crowd, and
+in the crowd some of noble blood, who, on hearing that they confirmed
+whatever they said, and favored themselves with such manifest consent,
+turned, and said, "O HOW WISE!" But the angel said to me, "Let us not go
+to them, but call one out of the company." We called him and went aside
+with him, and conversed on various subjects; and he confirmed every one
+of them, so that they appeared altogether as true; and we asked him,
+whether he could also confirm the contrary? he said, "As well as the
+former." Then he spoke openly and from the heart, and said, "What is
+truth? Is there anything true in the nature of things, but what a man
+makes true? Advance any proposition you please, and I will make it to be
+true." Hereupon I said, "Make this true; That faith is the all of the
+church." This he did so dexterously and cunningly, that the learned who
+were standing by admired and applauded him. I afterwards requested him
+to make it true, That charity is the all of the church; and he did so:
+and afterwards, That charity is nothing of the church: and he dressed up
+each side of the question, and adorned it so with appearances, that the
+bystanders looked at each other, and said, "Is not this a wise man?" But
+I said, "Do not you know that to live well is charity, and that to
+believe well is faith? does not he that lives well also believe well?
+and consequently, is not faith of charity, and charity of faith? do you
+not see that this is true?" He replied, "I will make it true, and will
+then see." He did so, and said, "Now I see it;" but presently he made
+the contrary to be true, and then said, "I also see that this is true."
+At this we smiled and said, "Are they not contraries? how can two
+contraries appear true?" To this he replied with indignation, "You are
+mistaken; each is true; since truth is nothing but what a man makes
+true." There was a certain person standing near, who in the world had
+been a legate of the first rank. He was surprised at this assertion, and
+said, "I acknowledge that in the world something like this method of
+reasoning prevails; but still you are out of your senses. Try if you can
+make it to be true, that light is darkness, and darkness light." He
+replied, "I will easily do this. What are light and darkness but a state
+of the eye? Is not light changed into shade when the eye comes out of
+sunshine, and also when it is kept intensely fixed on the sun? Who does
+not know, that the state of the eye in such a case is changed, and that
+in consequence light appears as shade; and on the other hand, when the
+state of the eye is restored, that shade appears as light? Does not
+an owl see the darkness of night as the light of day, and the light of
+day as the darkness of night, and also the sun itself as an opaque and
+dusky globe? If any man had the eyes of an owl, which would he call
+light and which darkness? What then is light but the state of the eye?
+and if it be a state of the eye, is not light darkness, and darkness
+light? therefore each of the propositions is true." Afterwards the
+legate asked him to make this true, That a raven is white and not black;
+and he replied, "I will do this also with ease;" and he said, "Take a
+needle or razor, and lay open the feathers or quills of a raven; are
+they not white within? Also remove the feathers and quills, and look at
+its skin; is it not white? What is the blackness then which envelops it
+but a shade, which ought not to determine the raven's color? That
+blackness is merely a shade. I appeal to the skilful in the science of
+optics, who will tell you, that if you pound a black stone or glass into
+fine powder, you will see that the powder is white." But the legate
+replied, "Does not the raven appear black to the sight?" The confirmator
+answered, "Will you, who are a man, think in any case from appearance?
+you may indeed say from appearance, that a crow is black, but you cannot
+think so; as for example, you may speak from the appearance and say that
+the sun rises, advances to its meridian altitude, and sets; but, as you
+are a man, you cannot think so; because the sun stands unmoved and the
+earth only changes its position. The case is the same with the raven;
+appearance is appearance; and say what you will, a raven is altogether
+and entirely white; it grows white also as it grows old; and this I have
+seen." We next requested him to tell us from his heart, whether he was
+in joke, or whether he really believed that nothing is true but what a
+man makes true? and he replied, "I swear that I believe it." Afterwards
+the legate asked him, whether he could make it true that he was out of
+his senses; and he said, "I can; but I do not choose: who is not out of
+his senses?" When the conversation was thus ended, this universal
+confirmator was sent to the angels, to be examined as to his true
+quality; and the report they afterwards made was, that he did not
+possess even a single grain of understanding; because all that is above
+the rational principle was closed in him, and that alone which is below
+was open. Above the rational principle is heavenly light, and below it
+is natural light; and this light is such that it can confirm whatever it
+pleases; but if heavenly light does not flow into natural light, a man
+does not see whether any thing true is true, and consequently neither
+does he see that any thing false is false. To see in either case is by
+virtue of heavenly light in natural light; and heavenly light is from
+the God of heaven, who is the Lord; therefore this universal confirmator
+is not a man or a beast, but a beast-man. I questioned the angel
+concerning the lot of such persons, and whether they can be together
+with those who are alive, since every one has life from heavenly light,
+and from this light has understanding. He said, that such persons when
+they are alone, can neither think nor express their thoughts, but stand
+mute like machines, and as in a deep sleep; but that they awake as soon
+as any sound strikes their ears: and he added, that those become such,
+who are inmostly wicked; into these no heavenly light can flow from
+above, but only somewhat spiritual through the world, whence they derive
+the faculty of confirming. As he said this, I heard a voice from the
+angels who had examined the confirmation, saying to me, "From what you
+have now heard form a general conclusion." I accordingly formed the
+following: "That intelligence does not consist in being able to confirm
+whatever a man pleases, but in being able to see that what is true is
+true, and what is false is false." After this I looked towards the
+company where the confirmators stood, and where the crowd about them
+shouted, "_O how wise!_" and lo! a dusky cloud covered them, and in the
+cloud were owls and bats on the wing; and it was said to me, "The owls
+and bats flying in the dusky cloud, are correspondences and consequent
+appearances of their thoughts; because confirmations of falsities so as
+to make them appear like truths, are represented in this world under the
+forms of birds of night, whose eyes are inwardly illuminated by a false
+light, from which they see objects in the dark as if in the light. By
+such a false spiritual light are those influenced who confirm falses
+until they seem as truths, and afterwards are said and believed to be
+truths: all such see backwards, and not forwards."
+
+       *     *     *     *     *     *
+
+ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES.
+
+234. In treating here on the causes of coldness in marriages, we shall
+treat also at the same time on the causes of separation, and likewise of
+divorce, because they are connected; for separations come from no other
+source than from coldnesses, which are successively inborn after
+marriage, or from causes discovered after marriage, from which also
+coldness springs; but divorces come from adulteries; for these are
+altogether opposite to marriages; and opposites induce coldness, if not
+in both parties, at least in one. This is the reason why the causes of
+coldness, separations, and divorces, are brought together into one
+chapter. But the coherence of the causes will be more clearly discerned
+from viewing them in the following series:--I. _There are spiritual heat
+and spiritual cold; and spiritual heat is love, and spiritual cold the
+privation thereof._ II. _Spiritual cold in marriages is a disunion of
+souls and a disjunction of minds, whence come indifference, discord,
+contempt, disdain, and aversion; from which, in several cases, at length
+comes separation as to bed, chamber, and house._ III. _There are several
+successive causes of cold, some internal, some external, and some
+accidental._ IV. _Internal causes of cold are from religion._ V. _The
+first of these causes is the rejection of religion by each of the
+parties._ VI. _The second is, that one has religion and not the other._
+VII. _The third is, that one is of one religion and the other of
+another._ VIII. _The fourth is the falsity of the religion imbibed._ IX.
+_With many, these are causes of internal cold, but not at the same time
+of external._ X. _There are also several external causes of cold; the
+first of which is dissimilitude of minds and manners._ XI. _The second
+is, that conjugial love is believed to be the same as adulterous love,
+only that the latter is not allowed by law, but the former is._ XII.
+_The third is, a striving for pre-eminence between married partners._
+XIII. _The fourth is, a want of determination to any employment or
+business, whence comes wandering passion._ XIV. _The fifth is,
+inequality of external rank and condition._ XV. _There are also causes
+of separation._ XVI. _The first of them is a vitiated state of mind._
+XVII. _The second is a vitiated state of body._ XVIII. _The third is
+impotence before marriage._ XIX. _Adultery is the cause of divorce._ XX.
+_There are also several accidental causes of cold; the first of which
+is, that enjoyment is common (or cheap), because continually allowed._
+XXI. _The second is that living with a married partner, from a covenant
+and compact, seems to be forced and not free._ XXII. _The third is,
+affirmation on the part of the wife, and her talking incessantly about
+love._ XXIII. _The fourth is, the man's continually thinking that his
+wife is willing; and on the other hand, the wife's thinking that the man
+is not willing._ XXIV. _As cold is in the mind it is also in the body;
+and according to the increase of that cold, the externals also of the
+body are closed._ We proceed to an explanation of each article.
+
+235. I. THERE ARE SPIRITUAL HEAT AND SPIRITUAL COLD; AND SPIRITUAL HEAT
+IS LOVE, AND SPIRITUAL COLD IS THE PRIVATION THEREOF. Spiritual heat is
+from no other source than the sun of the spiritual world; for there is
+in that world a sun proceeding from the Lord, who is in the midst of it;
+and as it is from the Lord, it is in its essence pure love. This sun
+appears fiery before the angels, just as the sun of our world appears
+before men. The reason of its appearing fiery is, because love is
+spiritual fire. From that sun proceed both heat and light; but as that
+sun is pure love, the heat thence derived in its essence is love, and
+the light thence derived in its essence is wisdom; hence it is manifest
+what is the source of spiritual heat, and that spiritual heat is love.
+But we will also briefly explain the source of spiritual cold. It is
+from the sun of the natural world, and its heat and light. The sun of
+the natural world was created that its heat and light might receive in
+them spiritual heat and light, and by means of the atmospheres might
+convey spiritual heat and light even to ultimates in the earth, in order
+to produce effects of ends, which are of the Lord in his sun, and also
+to clothe spiritual principles with suitable garments, that is, with
+materials, to operate ultimate ends in nature. These effects are
+produced when spiritual heat is joined to natural heat; but the contrary
+comes to pass when natural heat is separated from spiritual heat, as is
+the case with those who love natural things, and reject spiritual: with
+such, spiritual heat becomes cold. The reason why these two loves, which
+from creation are in agreement, become thus opposite, is, because in
+such case the dominant heat becomes the servant, and _vice versa_; and
+to prevent this effect, spiritual heat, which from its lineage is lord,
+then recedes; and in those subjects, spiritual heat grows cold, because
+it becomes opposite. From these considerations it is manifest that
+spiritual cold is the privation of spiritual heat. In what is here said,
+by heat is meant love; because that heat living in subjects is felt as
+love. I have heard in the spiritual world, that spirits merely natural
+grow intensely cold while they apply themselves to the side of some
+angel who is in a state of love; and that the case is similar in regard
+to the infernal spirits, while heat flows into them out of heaven; and
+that nevertheless among themselves, when the heat of heaven is removed
+from them, they are inflamed with great heat.
+
+236. II. Spiritual cold in marriages is a disunion of souls and a
+disjunction of minds, whence come indifference, discord, contempt,
+disdain, and aversion; from which, in several cases, at length comes
+separation as to bed, chamber, and house. That these effects take place
+with married partners, while their primitive love is on the decline, and
+becomes cold, is too well known to need any comment. The reason is,
+because conjugial cold above all others resides in human minds; for the
+essential conjugial principle is inscribed on the soul, to the end that
+a soul may be propagated from a soul, and the soul of the father into
+the offspring. Hence it is that this cold originates there, and
+successively goes downward into the principles thence derived, and
+infects them; and thus changes the joys and delights of the primitive
+love into what is sad and undelightful.
+
+237. III. THERE ARE SEVERAL SUCCESSIVE CAUSES OF COLD, SOME INTERNAL,
+SOME EXTERNAL, AND SOME ACCIDENTAL. That there are several causes of
+cold in marriages, is known in the world; also that they arise from many
+external causes; but it is not known that the origins of the causes lie
+concealed in the inmost principles, and that from these they descend
+into the principles thence derived, until they appear in externals; in
+order therefore that it may be known that external causes are not causes
+in themselves, but derived from causes in themselves, which, as was
+said, are in inmost principles, we will first distribute the causes
+generally into internal and external, and afterwards will particularly
+examine them.
+
+238. IV. INTERNAL CAUSES OF COLD ARE FROM RELIGION. That the very origin
+of conjugial love resides in the inmost principles of man, that is, in
+his soul, is demonstrable to every one from the following considerations
+alone; that the soul of the offspring is from the father, which is known
+from the similitude of inclinations and affections, and also from the
+general character of the countenance derived from the father and
+remaining with very remote posterity; also from the propagative faculty
+implanted in souls from creation; and moreover by what is analogous
+thereto in the subjects of the vegetable kingdom, in that there lies hid
+in the inmost principles of germination the propagation of the seed
+itself, and thence of the whole, whether it be a tree, a shrub, or a
+plant. This propagative or plastic force in seeds in the latter kingdom,
+and in souls in the other, is from no other source than the conjugial
+sphere, which is that of good and truth, and which perpetually emanates
+and flows in from the Lord the Creator and Supporter of the universe;
+concerning which sphere, see above, n. 222-225; and from the endeavour
+of those two principles, good and truth, therein, to unite into a one.
+This conjugial endeavour remains implanted in souls, and conjugial love
+exists by derivation from it as its origin. That this same marriage,
+from which the above universal sphere is derived, constitutes the church
+with man, has been abundantly shewn above in the chapter ON THE MARRIAGE
+OF GOOD AND TRUTH, and frequently elsewhere. Hence there is all the
+evidence of rational demonstration, that the origin of the church and of
+conjugial love are in one place of abode, and in a continual embrace;
+but on this subject see further particulars above, n. 130, where it was
+proved, that conjugial love is according to the state of the church with
+man; thus that it is grounded in religion, because religion constitutes
+this state. Man also was created with a capacity of becoming more and
+more interior, and thereby of being introduced or elevated nearer and
+nearer to that marriage, and thus into love truly conjugial, and this
+even so far as to perceive a state of its blessedness. That religion is
+the only means of introduction and elevation, appears clearly from what
+was said above, namely, that the origin of the church and of conjugial
+love are in the same place of abode, and in mutual embrace there, and
+that hence they must needs be conjoined.
+
+239. From what has been said above it follows, that where there is no
+religion, there is no conjugial love; and that where there is no
+conjugial love, there is cold. That conjugial cold is the privation of
+that love, maybe seen above, n. 235; consequently that conjugial cold is
+also a privation of a state of the church, or of religion. Sufficient
+evidence of the truth of this may be deduced from the general ignorance
+that now prevails concerning love truly conjugial. In these times, who
+knows, and who is willing to acknowledge, and who will not be surprised
+to hear, that the origin of conjugial love is deduced hence? But the
+only cause and source of this ignorance is, that, notwithstanding there
+is religion, still there are not the truths of religion; and what is
+religion without truths? That there is a want of the truths of religion,
+is fully shown in the APOCALYPSE REVEALED; see also the MEMORABLE
+RELATION, n. 566 of that work.
+
+240. V. OF INTERNAL CAUSES OF COLD THE FIRST IS THE REJECTION OF
+RELIGION BY EACH OF THE PARTIES. Those who reject the holy things of the
+church from the face to the hinder part of the head, or from the breast
+to the back, have not any good love; if any proceeds apparently from the
+body, still there is not any in the spirit. With such persons goods
+place themselves on the outside of evils, and cover them, as raiment
+glittering with gold covers a putrid body. The evils which reside
+within, and are covered, are in general hatreds, and thence intestine
+combats against everything spiritual; for all things of the church which
+they reject, are in themselves spiritual; and as love truly conjugial is
+the fundamental love of all spiritual loves, as was shewn above, it is
+evident that interior hatred is contrary to it, and that the interior or
+real love with such is in favor or the opposite, which is the love of
+adultery; therefore such persons, more than others, will be disposed to
+ridicule this truth, that every one has conjugial love according to the
+state of the church; yea, they will possibly laugh at the very mention
+of love truly conjugial; but be it so; nevertheless they are to be
+pardoned, because it is as impossible for them to distinguish in thought
+between the marriage embrace and the adulterous, as it is for a camel to
+go through the eye of a needle. Such persons, as to conjugial love, are
+starved with cold more than others. If they keep to their married
+partners, it is only on account of some of the external causes mentioned
+above, n. 153, which withhold and bind them. Their interiors of the soul
+and thence of the mind are more and more closed, and in the body are
+stopped up; and in this case even the love of the sex is thought little
+of, or becomes insanely lascivious in the interiors of the body, and
+thence in the lowest principles of their thought. It is these who are
+meant in the MEMORABLE RELATION, n. 79, which they may read if they
+please.
+
+241. VI. OF INTERNAL CAUSES OF COLD THE SECOND IS, THAT ONE OF THE
+PARTIES HAS RELIGION AND NOT THE OTHER. The reason of this is, because
+the souls must of course disagree; for the soul of one is open to the
+reception of conjugial love, while the soul of the other is closed to
+it. It is closed with the party that has not religion, and it is open
+with the one that has; hence such persons cannot live together
+harmoniously; and when once conjugial love is banished, there ensues
+cold; but this is with the party that has no religion. This cold cannot
+be dissipated except by the reception of a religion agreeing with that
+of the other party, if it be true; otherwise, with the party that has no
+religion, there ensues cold, which descends from the soul into the body,
+even to the cuticles; in consequence of which he can no longer look his
+married partner directly in the face, or accost her in a communion of
+respirations, or speak to her except in a subdued tone of voice, or
+touch her with the hand, and scarcely with the back; not to mention the
+insanities which, proceeding from that cold, make their way into the
+thoughts, which they do not make known; and this is the reason why such
+marriages dissolve of themselves. Moreover, it is well known, that an
+impious man thinks meanly of a married partner; and all who are without
+religion are impious.
+
+242. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS, THAT ONE OF THE
+PARTIES IS OF ONE RELIGION AND THE OTHER OF ANOTHER. The reason of this
+is, because with such persons good cannot be conjoined with its
+corresponding truth; for as was shewn above, the wife is the good of the
+husband's truth, and he is the truth of the wife's good. Hence of two
+souls there cannot be made one soul; and hence the stream of that love
+is closed: and consequently a conjugial principle is entered upon, which
+has a lower place of abode, and which is that of good with another
+truth, or of truth with another good than its own, between which there
+cannot be any harmonious love: hence with the married partner that is in
+a false religion, there commences a cold, which grows more intense in
+proportion as he differs from the other party. On a certain time, as I
+was wandering through the streets of a great city inquiring for a
+lodging, I entered a house inhabited by married partners of a different
+religion; being ignorant of this circumstance, the angels instantly
+accosted me, and said, "We cannot remain with you in that house; for the
+married partners who dwell there differ in religion." This they
+perceived from the internal disunion of their souls.
+
+243. VIII. OF INTERNAL CAUSES OF COLD THE FOURTH IS, THE FALSITY OF THE
+RELIGION. This is, because falsity in spiritual things either takes away
+religion or defiles it. It takes it from those with whom genuine truths
+are falsified; it defiles it, where there are indeed falsities, but not
+genuine truths, which therefore could not be falsified. In the latter
+case there may be imputed goods with which those falses may be conjoined
+by applications from the Lord; for these falses are like various
+discordant tones, which by artful arrangements and combinations are
+brought into harmony, and communicate to harmony its agreeableness: in
+this case some conjugial love is communicable; but with those who have
+falsified with themselves the genuine truths of the church, it is not
+communicable. The prevailing ignorance concerning love truly conjugial,
+or a negative doubting respecting the possibility of the existence of
+such love, is from persons of the latter description; and from the same
+source also comes the wild imagination, in the minds of the generality,
+that adulteries are not evils in a religious point of view.
+
+244. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSES OF INTERNAL COLD, BUT
+NOT AT THE SAME TIME OF EXTERNAL. If the causes above pointed out and
+confirmed, which are the causes of internal cold, produced similar
+external cold, as many separations would ensue as there are cases of
+internal cold, which are as many as there are marriages of those who are
+in a false or a different religion, or in no religion; respecting whom
+we have already treated; and yet it is well-known, that many such live
+together as if they mutually loved and were friendly to each other: but
+whence this originates, with those who are in internal cold, will be
+shewn in the following chapter CONCERNING THE CAUSES OF APPARENT LOVE,
+FRIENDSHIP, AND FAVOR IN MARRIAGES. There are several causes which
+conjoin minds (_animos_) but still do not conjoin souls; among these are
+some of those mentioned above, n. 183; but still cold lies interiorly
+concealed, and makes itself continually observed and felt. With such
+married partners the affections depart from each other; but the
+thoughts, while they come forth into speech and behaviour, for the sake
+of apparent friendship and favor, are present; therefore such persons
+know nothing of the pleasantness and delight, and still less of the
+satisfaction and blessedness of love truly conjugial, accounting them to
+be little else than fables. These are of the number of those who deduce
+the origin of conjugial love from the same causes with the nine
+companies of wise ones assembled from the several kingdoms of Europe;
+concerning whom see the MEMORABLE RELATION above, n. 103-114.
+
+245. It may be urged as an objection to what has been proved above, that
+still the soul is propagated from the father although it is not
+conjoined to the soul of the mother, yea, although cold residing therein
+causes separation; but the reason why souls or offspring are
+nevertheless propagated is, because the understanding of the man is not
+closed, but is capable of being elevated into the light into which the
+soul is; but the love of his will is not elevated into the heat
+corresponding to the light there, except by the life, which makes him
+from natural become spiritual; hence it is, that the soul is still
+procreated, but, in the descent, while it becomes seed, it is veiled
+over by such things as belong to his natural love; from this springs
+hereditary evil. To these considerations I will add an arcanum from
+heaven, namely, that between the disjoined souls of two persons,
+especially of married partners, there is effected conjunction in a
+middle love; otherwise there would be no conception with men
+(_homines_). Besides what is here said of conjugial cold, and its place
+of abode in the supreme region of the mind, see the LAST MEMORABLE
+RELATION of this chapter, n. 270.
+
+246. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OF COLD, THE FIRST OF
+WHICH IS DISSIMILITUDE OF MINDS AND MANNERS. There are both internal and
+external similitudes and dissimilitudes. The internal arise from no
+other source than religion; for religion is implanted in souls, and by
+them is transmitted from parents to their offspring as the supreme
+inclination; for the soul of every man derives life from the marriage of
+good and truth, and from this marriage is the church; and as the church
+is various and different in the several parts of the world, therefore
+also the souls of all men are various and different; wherefore internal
+similitudes and dissimilitudes are from this source, and according to
+them the conjugial conjunctions of which we have been treating; but
+external similitudes and dissimilitudes are not of the souls but of
+minds; by minds (_animos_) we mean the affections and thence the
+external inclinations, which are principally insinuated after birth by
+education, social intercourse, and consequent habits of life; for it is
+usual to say, I have a mind to do this or that; which indicates an
+affection and inclination to it. Persuasions conceived respecting this
+or that kind of life also form those minds; hence come inclinations to
+enter into marriage even with such as are unsuitable, and likewise to
+refuse consent to marriage with such as are suitable; but still these
+marriages, after a certain time of living together, vary according to
+the similitudes and dissimilitudes contracted hereditarily and also by
+education; and dissimilitudes induce cold. So likewise dissimilitudes of
+manners; as for example, an ill-mannered man or woman, joined with a
+well-bred one; a neat man or woman, joined with a slovenly one; a
+litigious man or woman, joined with one that is peaceably disposed; in a
+word, an immoral man or woman, joined with a moral one. Marriages of
+such dissimilitudes are not unlike the conjunctions of different species
+of animals with each other, as of sheep and goats, of stags and mules,
+of turkeys and geese, of sparrows and the nobler kind of birds, yea, as
+of dogs and cats, which from their dissimilitudes do not consociate with
+each other, but in the human kind these dissimilitudes are indicated not
+by faces, but by habits of life; wherefore external colds are from this
+source.
+
+247. XI. OF EXTERNAL CAUSES OF COLD THE SECOND IS, THAT CONJUGIAL LOVE
+IS BELIEVED TO BE THE SAME AS ADULTEROUS LOVE, ONLY THAT THE LATTER IS
+NOT ALLOWED BY LAW, BUT THE FORMER IS. That this is a source of cold, is
+obvious to reason, while it is considered that adulterous love is
+diametrically opposite to conjugial love; wherefore when it is believed
+that conjugial love is the same as adulterous, they both become alike in
+idea; and in such case a wife is regarded as a harlot, and marriage as
+uncleanness; the man himself also is an adulterer, if not in body, still
+in spirit. That hence ensue contempt, disdain, and aversion, between the
+man and his woman, and thereby intense cold, is an unavoidable
+consequence; for nothing stores up in itself conjugial cold more than
+adulterous love; and as adulterous love also passes into such cold, it
+may not undeservedly be called essential conjugial cold.
+
+248. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, A STRIVING FOR
+PRE-EMINENCE BETWEEN MARRIED PARTNERS. This is, because conjugial love
+principally respects the union of wills, and the freedom of decision
+thence arising; both which are ejected from the married state by a
+striving for pre-eminence or superiority; for this divides and tears
+wills into pieces, and changes the freedom of decision into servitude.
+During the influence of such striving, the spirit of one of the parties
+meditates violence against the other; if in such case their minds were
+laid open and viewed by spiritual sight, they would appear like two
+boxers engaged in combat, and regarding each other with hatred and favor
+alternately; with hatred while in the vehemence of striving, and with
+favor while in the hope of dominion, and while under the influence of
+lust. After one has obtained the victory over the other, this contention
+is withdrawn from the externals, and betakes itself into the internals
+of the mind, and there abides with its restlessness stored up and
+concealed. Hence cold ensues both to the subdued party or servant, and
+to the victor or dominant party. The reason why the latter also suffers
+cold is, because conjugial love no longer exists with them, and the
+privation of this love is cold; see n. 235. In the place of conjugial
+love succeeds heat derived from pre-eminence; but this heat is utterly
+discordant with conjugial heat, yet it can exteriorly resemble it by
+means of lust. After a tacit agreement between the parties, it appears
+as if conjugial love was made friendship; but the difference between
+conjugial and servile friendship in marriages, is like that between
+light and shade, between a living fire and an _ignis fatuus_, yea, like
+that between a well-conditioned man and one consisting only of bone and
+skin.
+
+249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, A WANT OF
+DETERMINATION TO ANY EMPLOYMENT OR BUSINESS, WHENCE COMES WANDERING
+PASSION. Man (_homo_) was created for use, because use is the continent
+of good and truth, from the marriage of which proceeds creation, and
+also conjugial love, as was shewn above. By employment and business we
+mean every application to uses; while therefore a man is in any
+employment and business, or in any use, in such case his mind is limited
+and circumscribed as in a circle, within which it is successively
+arranged into a form truly human, from which as from a house he sees
+various concupiscences out of himself, and by sound reason within
+exterminates them; consequently also he exterminates the wild insanities
+of adulterous lust; hence it is that conjugial heat remains better and
+longer with such than with others. The reverse happens with those who
+give themselves up to sloth and ease; in such case the mind is unlimited
+and undetermined, and hence the man (_homo_) admits into the whole of it
+everything vain and ludicrous which flows in from the world and the
+body, and leads to the love thereof; that in this case conjugial love
+also is driven into banishment, is evident; for in consequence of sloth
+and ease the mind grows stupid and the body torpid, and the whole man
+becomes insensible to every vital love, especially to conjugial love,
+from which as from a fountain issue the activities and alacrities of
+life. Conjugial cold with such is different from what it is with others;
+it is indeed the privation of conjugial love, but arising from defect.
+
+250. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH IS, INEQUALITY OF
+EXTERNAL RANK AND CONDITION. There are several inequalities of rank and
+condition, which while parties are living together put an end to the
+conjugial love which commenced before marriage; but they may all be
+referred to inequalities as to age, station, and wealth. That unequal
+ages induce cold in marriage, as in the case of a lad with an old woman,
+and of a young girl with a decrepit old man, needs no proof. That
+inequality of station has a similar effect, as in the marriage of a
+prince with a servant maid, or of an illustrious matron with a servant
+man, is also acknowledged without further proof. That the case is the
+same in regard to wealth, unless a similitude of minds and manners, and
+an application of one party to the inclinations and native desires of
+the other, consociate them, is evident. But in all such cases, the
+compliance of one party on account of the pre-eminence of station and
+condition of the other, effects only a servile and frigid conjunction;
+for the conjugial principle is not of the spirit and heart, but only
+nominal and of the countenance; in consequence of which the inferior
+party is given to boasting, and the superior blushes with shame. But in
+the heavens there is no inequality of age, station, or wealth; in regard
+to age, all there are in the flower of their youth, and continue so into
+eternity; in regard to station, they all respect others according to the
+uses which they perform. The more eminent in condition respect inferiors
+as brethren, neither do they prefer station to the excellence of use,
+but the excellence of use to station; also when maidens are given in
+marriage, they do not know from what ancestors they are descended; for
+no one in heaven knows his earthly father, but the Lord is the Father of
+all. The case is the same in regard to wealth, which in heaven is the
+faculty of growing wise, according to which a sufficiency of wealth is
+given. How marriages are there entered into, may be seen above, n. 229.
+
+251. XV. THERE ARE ALSO CAUSES OF SEPARATION. There are separations from
+the bed and also from the house. There are several causes of such
+separations; but we are here treating of legitimate causes. As the
+causes of separation coincide with the causes of concubinage, which are
+treated of in the latter part of this work in their own chapter, the
+reader is referred thereto that he may see the causes in their order.
+The legitimate causes of separation are the following.
+
+252. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE
+OF MIND. The reason of this is, because conjugial love is a conjunction
+of minds; if therefore the mind of one of the parties takes a direction
+different from that of the other, such conjunction is dissolved, and
+with the conjunction the love vanishes. The states of vitiation of the
+mind which cause separation, may appear from an enumeration of them;
+they are for the most part, the following: madness, frenzy, furious
+wildness, actual foolishness and idiocy, loss of memory, violent
+hysterics, extreme silliness so as to admit of no perception of good and
+truth, excessive stubbornness in refusing to obey what is just and
+equitable; excessive pleasure in talkativeness and conversing only on
+insignificant and trifling subjects; an unbridled desire to publish
+family secrets, also to quarrel, to strike, to take revenge, to do evil,
+to steal, to tell lies, to deceive, to blaspheme; carelessness about the
+children, intemperance, luxury, excessive prodigality, drunkenness,
+uncleanness, immodesty, application to magic and witchcraft, impiety,
+with several other causes. By legitimate causes we do not here mean
+judicial causes, but such as are legitimate in regard to the other
+married partner; separation from the house also is seldom ordained in a
+court of justice.
+
+253. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE
+OF BODY. By vitiated states of body we do not mean accidental diseases,
+which happen to either of the married partners during their marriage,
+and from which they recover; but we mean inherent diseases, which are
+permanent. The science of pathology teaches what these are. They are
+manifold, such as diseases whereby the whole body is so far infected
+that the contagion may prove fatal; of this nature are malignant and
+pestilential fevers, leprosies, the venereal disease, gangrenes,
+cancers, and the like; also diseases whereby the whole body is so far
+weighed down, as to admit of no consociability, and from which exhale
+dangerous effluvia and noxious vapors, whether from the surface of the
+body, or from its inward parts, in particular from the stomach and
+lungs; from the surface of the body proceed malignant pocks, warts,
+pustules, scorbutic phthisic, virulent scab, especially if the face be
+defiled thereby: from the stomach proceed foul, stinking, rank and crude
+eructations: from the lungs, filthy and putrid exhalations, arising from
+imposthumes, ulcers, abcesses, or from vitiated blood or lymph therein.
+Besides these there are also various other diseases, as lipothamia,
+which is a total faintness of body and defect of strength; paralysis,
+which is a loosing and relaxation of the membranes and ligaments which
+serve for motion; certain chronic diseases, arising from a loss of the
+sensibility and elasticity of the nerves, or from too great a thickness;
+tenacity, and acrimony of the humors; epilepsy; fixed weakness arising
+from apoplexy; certain phthisical complaints, whereby the body is
+wasted; the cholic, cæliac affection, rupture, and other like diseases.
+
+254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARATION IS IMPOTENCE BEFORE
+MARRIAGE. The reason why this is a cause of separation is, because the
+end of marriage is the procreation of children, which cannot take place
+where this cause of separation operates; and as this is foreknown by the
+parties, they are deliberately deprived of the hope of it, which hope
+nevertheless nourishes and strengthens their conjugial love.
+
+255. XIX. ADULTERY IS THE CAUSE OF DIVORCE. There are several reasons
+for this, which are discernible in rational light, and yet at this day
+they are concealed. From rational light it may be seen that marriages
+are holy and adulteries profane; and thus that marriages and adulteries
+are diametrically opposite to each other; and that when opposites act
+upon each other, one destroys the other even to the last spark of its
+life. This is the case with conjugial love, when a married person
+commits adultery from a confirmed principle, and thus from a deliberate
+purpose. With those who know anything of heaven and hell, these things
+are more clearly discernible by the light of reason: for they know that
+marriages are in and from heaven, and that adulteries are in and from
+hell, and that these two cannot be conjoined, as heaven cannot be
+conjoined with hell, and that instantly, if they are conjoined with man
+(_homo_), heaven recedes, and hell enters. Hence then it is, that
+adultery is the cause of divorce; wherefore the Lord saith, that
+"_whosoever shall put away his wife, except for whoredom, and shall
+marry another, committeth adultery_," Matt. xix. 9. He saith, if, except
+for whoredom, he shall put away his wife, and marry another, he
+committeth adultery; because putting away for this cause is a plenary
+separation of minds, which is called divorce; whereas other kinds of
+putting away, grounded in their particular causes are separations, of
+which we have just treated; after these, if another wife is married,
+adultery is committed; but not so after a divorce.
+
+256. XX. THERE ARE ALSO SEVERAL ACCIDENTAL CAUSES OF COLD; THE FIRST OF
+WHICH IS, THAT ENJOYMENT IS COMMON (OR CHEAP), BECAUSE CONTINUALLY
+ALLOWED. The reason why this consideration is an accidental cause of
+cold is, because it exists with those who think lasciviously respecting
+marriage and a wife, but not with those who think holily respecting
+marriage, and securely respecting a wife. That from being common (or
+cheap) in consequence of being continually allowed, even joys become
+indifferent, and also tiresome, is evident from the case of pastimes and
+public shows, musical entertainments, dancing, feasting, and the like,
+which in themselves are agreeable, because vivifying. The case is the
+same with the intimacy and connection between married partners,
+especially between those who have not removed the unchaste love of the
+sex from the love which they bear to each other; and when they think of
+enjoyment's being common (or cheap) in consequence of being continually
+allowed, they think vainly in the absence of the faculty of enjoyment.
+That this consideration is to such persons a cause of cold is
+self-evident. It is called accidental, because it joins inward cold as a
+cause, and ranks on its side as a reason. To remove the cold arising
+from this circumstance, it is usual with wives, from the prudence
+implanted in them, to offer resistance to what is allowable. But the
+case is altogether otherwise with those who think chastely respecting
+wives; wherefore with the angels the consideration of enjoyment's being
+common in consequence of being continually allowed, is the very delight
+of their souls, and contains their conjugial love; for they are
+continually in the delight of that love, and in its ultimates according
+to the presence of their minds uninterrupted by cares, thus from the
+decisions of the judgement of the husbands.
+
+257. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND IS, THAT LIVING WITH A
+MARRIED PARTNER, FROM A COVENANT AND CONTRACT, SEEMS FORCED AND NOT
+FREE. This cause operates only with those with whom conjugial love in
+the inmost principles is cold; and since it unites with internal cold,
+it becomes an additional or accidental cause. With such persons,
+extra-conjugial love, arising from consent and the favor thereof, is
+interiorly in heat; for the cold of the one is the heat of the other;
+which, if it is not sensibly felt, is still within, yea, in the midst of
+cold; and unless it was thus also within, there would be no reparation.
+This heat is what constitutes the force or compulsion, which is
+increased in proportion as, by one of the parties, the covenant grounded
+in agreement and the contract grounded in what is just, are regarded as
+bonds not to be violated; it is otherwise if those bonds are loosed by
+each of the parties. The case is reversed with those who have rejected
+extra-conjugial love as detestable, and think of conjugial love as of
+what is heavenly and heaven; and the more so if they perceive it to be
+so: with such that covenant with its articles of agreement, and that
+contract with its sanctions, are inscribed on their hearts, and are
+continually being inscribed thereon more and more. In this case the bond
+of that love is neither secured by a covenant agreed upon, nor by a law
+enacted; but both covenant and law are from creation implanted in the
+love itself, which influences the parties; from the latter (namely, the
+covenant and the law implanted from creation in the love itself) are
+derived the former (namely, the covenant and law) in the world, but not
+_vice versa_. Hence, whatever relates to that love is felt as free;
+neither is there any freedom but what is of love: and I have heard from
+the angels, that love truly conjugial is most free, because it is the
+love of loves.
+
+258. XXII. OF ACCIDENTAL CAUSES OF COLD THE THIRD IS, AFFIRMATION ON THE
+PART OF THE WIFE, AND HER TALKING INCESSANTLY ABOUT LOVE. With the
+angels in heaven there is no refusal and repugnance on the part of the
+wives, as there is with some wives on earth: with the angels in heaven
+also the wives converse about love, and are not silent as some wives on
+earth; but the causes of these differences I am not allowed to declare,
+because it would be unbecoming; nevertheless they are declared in four
+MEMORABLE RELATIONS at the close of the chapters, by the angels' wives,
+who freely speak of them to their husbands, by the three in the hall
+over which there was a golden shower, and by the seven who were sitting
+in a rosary. These memorable relations are adduced, to the end that
+every thing may be explained that relates to conjugial love, which is
+the subject here treated of both in general and in particular.
+
+259. XXIII. OF ACCIDENTAL CAUSES OF COLD THE FOURTH IS, THE MAN'S
+CONTINUALLY THINKING THAT HIS WIFE IS WILLING; AND ON THE OTHER HAND THE
+WIFE'S THINKING THAT THE MAN IS NOT WILLING. That the latter
+circumstance is a cause of love's ceasing with wives, and the former a
+cause of cold with men, is too obvious to need any comment. For that the
+man who thinks that his wife, when in his sight by day, and when lying
+at his side by night, is desirous or willing, should grow cold to the
+extremities, and on the other hand that the wife, who thinks that the
+man is able and not willing, should lose her love, are circumstances
+among many others well known to husbands who have considered the arcana
+relating to conjugial love. These circumstances are adduced also, to the
+end that this work may be perfected, and THE CONJUGIAL LOVE AND ITS
+CHASTE DELIGHTS may be completed.
+
+260. XXIV. AS COLD IS IN THE MIND IT IS ALSO IN THE BODY; AND ACCORDING
+TO THE INCREASE OF THAT COLD, THE EXTERNALS ALSO OF THE BODY ARE CLOSED.
+It is believed at the present day that the mind of man (_homo_) is in
+the head, and nothing of it in the body, when yet the soul and the mind
+are both in the head and in the body; for the soul and the mind are the
+man (_homo_), since both constitute the spirit which lives after death;
+and that this spirit is in a perfect human form, has been fully shewn in
+the treatises we have published. Hence, as soon as a man thinks
+anything, he can in an instant utter it by means of his bodily mouth,
+and at the same time represent it by gesture; and as soon as he wills
+anything, he can in an instant bring it into act and effect by his
+bodily members: which could not be the case unless the soul and the mind
+were together in the body, and constituted his spiritual man. From these
+considerations it may be seen, that while conjugial love is in the mind,
+it is similar to itself in the body; and since love is heat, that it
+opens the externals of the body from the interiors; but on the other
+hand, that the privation thereof, which is cold, closes the externals of
+the body from the interiors: hence it is manifest what is the cause of
+the faculty (of conjugial love) with the angels enduring for ever, and
+what is the cause of its failing with men who are cold.
+
+       *       *       *       *       *
+
+261. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. In the
+superior northern quarter near the east in the spiritual world, there
+are places of instruction for boys, for youths, for men, and also for
+old men: into these places all who die infants are sent and are educated
+in heaven; so also all who arrive fresh from the world, and desire
+information about heaven and hell, are sent to the same places. This
+tract is near the east, that all may be instructed by influx from the
+Lord; for the Lord is the east, because he is in the sun there, which
+from him is pure love; hence the heat from that sun in its essence is
+love, and the light from it in its essence is wisdom. These are inspired
+into them from the Lord out of that sun; and they are inspired according
+to reception, and reception is according to the love of growing wise.
+After periods of instruction, those who are made intelligent are sent
+forth thence, and are called disciples of the Lord. They are sent forth
+first into the west, and those who do not remain there, into the south,
+and some through the south into the east, and are introduced into the
+societies where they are to reside. On a time, while I was meditating
+respecting heaven and hell, I began to desire a universal knowledge of
+the state of each, being aware, that whoever knows universals, may
+afterwards comprehend particulars, because the latter are contained in
+the former, as parts in a whole. In this desire I looked to the above
+tract in the northern quarter near the east, where were the places of
+instruction, and went there by a way then open to me. I entered one of
+the colleges, where there were some young men, and addressed the chief
+teachers there who gave instruction, and asked them whether they were
+acquainted with the universals respecting heaven and hell. They replied,
+that they knew some little; "but if we look," said they, "towards the
+east to the Lord, we shall receive illustration and knowledge." They did
+so, and said, "There are three universals of hell, which are
+diametrically opposite to the universals of heaven. The universals of
+hell are these three loves; the love of dominion grounded in self-love,
+the love of possessing the goods of others grounded in the love of the
+world, and adulterous love. The universals of heaven opposite to these
+are the three following loves; the love of dominion grounded in the love
+of use, the love of possessing worldly goods grounded in the love of
+performing uses therewith, and love truly conjugial." Hereupon, after
+expressing my good wishes towards them, I took my leave, and returned
+home. When I was come home, it was said to me from heaven, "Examine
+those three universals above and beneath, and afterwards we shall see
+them in your hand." It was said _in the hand_, because whatever a man
+examines intellectually, appears to the angels as if inscribed on his
+hands.
+
+262. After this I examined the first universal love of hell, which is
+the love of dominion grounded in self-love, and afterwards the universal
+love of heaven corresponding to it, which is the love of dominion
+grounded in the love of uses; for I was not allowed to examine one love
+without the other, because, being opposites, the understanding does not
+perceive the one without the other; wherefore that each may be
+perceived, they must be set in opposition to each other; for a beautiful
+and handsome face is rendered conspicuous by contrasting it with an ugly
+and deformed one. While I was considering the love of dominion grounded
+in self-love, I perceived that this love was in the highest degree
+infernal, and consequently prevailed with those who are in the deepest
+hell; and that the love of dominion grounded in the love of uses was in
+the highest degree heavenly, and consequently prevailed with those who
+are in the highest heaven. The love of dominion grounded in self-love is
+in the highest degree infernal, because to exercise dominion from
+self-love, is to exercise it from _proprium_, and a man's _proprium_
+from his birth is essential evil, which is diametrically opposite to the
+Lord; wherefore the more persons who are under the influence of such
+evil, advance therein, the more they deny God and the holy things of the
+church, and worship themselves and nature. Let such persons, I entreat
+them, examine that evil in themselves, and they will see this to be the
+case. This love also is of such a nature, that in proportion as it is
+left unrestrained, which is the case so long as it is not checked by
+impossibilities, in the same proportion it rushes impetuously from step
+to step, even to the highest, and there also finds no bounds, but is sad
+and sorrowful because there is no higher step for it to ascend. This
+love with statesmen is so intense that they wish to be kings and
+emperors, and if it were possible, to have dominion over all things of
+the world, and to be called kings of kings and emperors of emperors;
+while the same love with the clergy is so intense that they wish to be
+gods and, as far as is possible, to have dominion over all things of
+heaven, and to be called gods of gods. That neither of these acknowledge
+any God, will be seen in what follows. On the other hand, those who
+desire to exercise dominion from the love of uses, do not desire it from
+themselves, but from the Lord; since the love of uses is from the Lord,
+and is the Lord himself: these regard dignities only as means to the
+performance of uses, setting uses far above dignities; whereas the
+former set dignities far above uses.
+
+263. While I was meditating on these things, an angel from the Lord said
+to me, "You shall presently see, and be convinced by ocular
+demonstration, what is the nature and quality of that infernal love."
+Then suddenly the earth opened on the left, and I saw a devil ascending
+from hell, with a square cap on his head let down over his forehead even
+to his eyes: his face was full of pimples as of a burning fever, his
+eyes fierce and firy, his breast swelling immensely; from his mouth he
+belched smoke like a furnace, his loins seemed all in a blaze, instead
+of feet he had bony ankles without flesh, and from his body exhaled a
+stinking and filthy heat. On seeing him I was alarmed, and cried out,
+"Approach no nearer; tell me, whence are you?" He replied in a hoarse
+tone of voice, "I am from below, where I am with two hundred in the most
+supereminent of all societies. We are all emperors of emperors, king of
+kings, dukes of dukes, and princes of princes; no one in our society is
+barely an emperor, a king, a duke, or a prince. We sit there on thrones
+of thrones, and despatch thence mandates through the whole world and
+beyond it." I then said to him, "Do you not see that you are insane from
+the phantasy of super-eminence?" and he replied, "How can you say so,
+when we absolutely seem to ourselves, and are also acknowledged by each
+other, to have such distinction?" On hearing this, I was unwilling to
+repeat my charge of insanity, as he was insane from phantasy; and I was
+informed that this devil, during his abode in the world, had been only a
+house-steward, and at that time he was so lifted up in spirit, that he
+despised all mankind in comparison with himself, and indulged in the
+phantasy that he was more worthy than a king, and even than an emperor;
+in consequence of which proud conceit, he had denied God, and had
+regarded all the holy things of the church as of no concern to himself,
+but of some to the stupid multitude. At length I asked him, "How long do
+you two hundred thus glory among yourselves?" He replied "to eternity;
+but such of us as torture others for denying our super-eminence, sink
+under ground; for we are allowed to glory, but not to do mischief to any
+one." I asked him again, "Do you know what befalls those who sink under
+ground?" He said, "They sink down into a certain prison, where they are
+called viler than the vile, or the vilest, and are set to work." I then
+said to him. "Take heed therefore, lest you also should sink down."
+
+264. After this the earth again opened, but now on the right; and I saw
+another devil rising thence, who had on his head a kind of turban,
+wrapped about with spires as of a snake, the head of which stood out
+from the crown; his face was leprous from the forehead to the chin, and
+so were his hands; his loins were naked and as black as soot, through
+which was discernible in dusky transparence the fire as of a furnace;
+and the ankles of his feet were like two vipers. The former devil, on
+seeing him, fell on his knees, and adored him. On my asking why he did
+so, he said, "He is the God of heaven and earth, and is omnipotent." I
+then asked the other, "What do you say to this?" he replied, "What shall
+I say? I have all power over heaven and hell; the lot of all souls is in
+my hand." Again I enquired, "How can he, who is emperor of emperors, so
+submit himself, and how can you receive adoration?" he answered, "He is
+still my servant; what is an emperor before God? the thunder of
+excommunication is in my right hand." I then said to him, "How can you
+be so insane? In the world you were only a canon; and because you were
+infected with the phantasy that you also had the keys of heaven, and
+thence the power of binding and loosing, you have inflamed your spirit
+to such a degree of madness, that you now believe yourself to be very
+God." Upon this he swore with indignation that it was so, and said, "The
+Lord has not any power in heaven, because he has transferred it all to
+us. We have only to give the word of command, and heaven and hell
+reverently obey us. If we send any one to hell, the devils immediately
+receive him; and so do the angels receive those whom we send to heaven."
+I asked further, "How many are there in your society?" he said, "Three
+hundred; and we are all gods there; but I am god of gods." After this
+the earth opened beneath the feet of each, and they sank down into their
+respective hells; and I saw that beneath their hells were workhouses,
+into which those who injure others would fall; for every one in hell is
+left to his phantasy, and is also permitted to glory in it; but he is
+not allowed to injure another. The reason why such are there, is,
+because a man is then in his spirit; and the spirit, after it is
+separated from the body, comes into the full liberty of acting according
+to its affections and consequent thoughts. I was afterwards permitted to
+look into their hells: that which contained the emperors of emperors and
+kings of kings, was full of all uncleanness; and the inhabitants
+appeared like various kinds of wild beasts, with fierce eyes; and so it
+was in the other, which contained the gods and the god of gods: in it
+there appeared the direful birds of night, which are called _ochim_ and
+_ijim_, flying about them. The images of their phantasies were presented
+to me under this appearance. From these circumstances it was manifest,
+what is the nature and quality of political and ecclesiastical
+self-love; that the latter would make its votaries desirous of being
+gods, while the former would make them desirous of being emperors; and
+that under the influence of such loves men wish and strive to attain the
+objects of their desires, so far as they are left without restraint.
+
+265. Afterwards a hell was opened, where I saw two men, one sitting on a
+bench, holding his feet in a basket full of serpents which seemed to be
+creeping upwards by his breast even to his neck; and the other sitting
+on a blazing ass, at whose sides red serpents were creeping, raising
+their heads and necks, and pursuing the rider. I was told that they had
+been popes who had compelled emperors to resign their dominions, and had
+ill-treated them both in word and deed at Rome, whither they went to
+supplicate and adore them; and that the basket in which were the
+serpents, and the blazing ass with snakes at his sides, were
+representations of their love of dominion grounded on self-love, and
+that such appearances are seen only by those who look at them from a
+distance. There were some canons present, whom I asked whether those had
+really been popes? They said, that they were acquainted with them, and
+knew that they had been such.
+
+266. After beholding these sad and hideous spectacles, I looked around,
+and saw two angels in conversation standing near me. One wore a woollen
+robe that shone bright with flaming purple, and under it a vest of fine
+bright linen; the other had on similar garments of scarlet, together
+with a turban studded on the right side with carbuncles. I approached
+them, and, greeting them with a salutation of peace, respectfully asked
+them, "For what purpose are you here below?" They replied, "We have let
+ourselves down from heaven by the Lord's command, to speak with you
+respecting the blessed lot of those who are desirous to have dominion
+from the love of uses. We are worshipers of the Lord. I am prince of a
+society; my companion is chief priest of the same." The prince moreover
+said, "I am the servant of my society, because I serve it by doing
+uses:" the other said, "I am minister of the church there, because in
+serving them I minister holy things to the uses of their souls. We both
+are in perpetual joys grounded in the eternal happiness which is in them
+from the Lord. All things in our society are splendid and magnificent;
+they are splendid from gold and precious stones, and magnificent from
+palaces and paradises. The reason of this is, because our love of
+dominion is not grounded in self-love, but in the love of uses: and as
+the love of uses is from the Lord, therefore all good uses in the
+heavens are splendid and refulgent; and as all in our society are in
+this love, therefore the atmosphere appears golden from the light which
+partakes of the sun's flame-principle, and the sun's flame-principle
+corresponds to that love." As they said this, they appeared to me to be
+encompassed with such a sphere, from which an aromatic odor issued that
+was perceivable by the senses. I mentioned this circumstance to them,
+and intreated them to continue their discourse respecting the love of
+uses; and they proceeded thus: "The dignities which we enjoy, we indeed
+sought after and solicited for no other end than that we might be
+enabled more fully to perform uses, and to extend them more widely. We
+are also encompassed with honor, and we accept it, not for ourselves,
+but for the good of the society; for the brethren and consociates, who
+form the commonalty of the society, scarcely know but that the honors of
+our dignities are in ourselves, and consequently that the uses which we
+perform are from ourselves; but we feel otherwise, being sensible that
+the honors of the dignities are out of ourselves, and that they are as
+the garments with which we are clothed; but that the uses which we
+perform, from the love of them, are within us from the Lord: and this
+love receives its blessedness from communication by uses with others;
+and we know from experience, that so far as we do uses from the love
+thereof, so far that love increases, and with it wisdom, whereby
+communication is effected; but so far as we retain uses in ourselves,
+and do not communicate them, so far blessedness perishes: and in such
+case use becomes like food stored up in the stomach, which, not being
+dispersed, affords no nourishment to the body and its parts, but remains
+undigested, and thereby causes loathing: in a word, the whole heaven is
+nothing but a continent of use, from first principles to last. What is
+use but the actual love of our neighbor? and what holds the heavens
+together with this love?" On hearing this I asked, "How can any one know
+whether he performs uses from self-love, or from the love of uses? every
+man, both good and bad, performs uses, and that from some love. Suppose
+that in the world there be a society composed of mere devils, and
+another composed of mere angels; I am of opinion that the devils in
+their society, from the fire of self-love, and the splendor of their own
+glory, would do as many uses as the angels in their society; who then
+can know from what love, and from what origin uses flow?" To this the
+two angels replied, "Devils do uses for the sake of themselves and of
+reputation, that they may be raised to honors or may gain wealth; but
+angels do not do uses from such motives, but for the sake of uses from
+the love thereof. A man cannot discern the true quality of those uses;
+but the Lord discerns it. Every one who believes in the Lord, and shuns
+evils as sins, performs uses from the Lord; but every one who neither
+believes in the Lord, nor shuns evils as sins, does uses from self and
+for the sake of self. This is the difference between the uses done by
+devils and those done by angels." Having said this, the two angels
+departed; and I saw them from afar carried in a firy chariot like Elias,
+and conveyed into their respective heavens.
+
+267. THE SECOND MEMORABLE RELATION. Not long after this interview with
+the angels, I entered a certain grove, and while I was walking there, I
+meditated on those who are in the concupiscence and consequent phantasy
+of possessing the things of the world; and then at some distance from me
+I saw two angels in conversation, and by turns looking at me; I
+therefore went nearer to them, and as I approached they thus accosted
+me: "We have perceived in ourselves that you are meditating on what we
+are conversing about, or that we are conversing on what you are
+meditating about, which is a consequence of the reciprocal communication
+of affections." I asked therefore what they were conversing about? they
+replied, "About phantasy, concupiscence, and intelligence; and just now
+about those who delight themselves in the vision and imagination of
+possessing whatever the world contains." I then entreated them to favor
+me with their sentiments on those three subjects,--concupiscence,
+phantasy, and intelligence. They began by saying, "Every one is by birth
+interiorly in concupiscence, but by education exteriorly in
+intelligence; and no one is in intelligence, still less in wisdom,
+interiorly, thus as to his spirit, but from the Lord: for every one is
+withheld from the concupiscence of evil, and held in intelligence,
+according as he looks to the Lord, and is at the same time in
+conjunction with him; without this, a man is mere concupiscence; yet
+still in externals, or as to the body, he is in intelligence arising
+from education; for a man lusts after honors and wealth, or eminence and
+opulence, and in order to attain them, it is necessary that he appear
+moral and spiritual, thus intelligent and wise; and he learns so to
+appear from infancy. This the reason why, as soon as he comes among men,
+or into company, he inverts his spirit, and removes it from
+concupiscence, and speaks and acts from the fair and honorable maxims
+which he has learnt from infancy, and retains in the bodily memory: and
+he is particularly cautious, lest anything of the wild concupiscence
+prevalent in his spirit should discover itself. Hence every man who is
+not interiorly led by the Lord, is a pretender, a sycophant, a
+hypocrite, and thereby an apparent man, and yet not a man; of whom it
+may be said, that his shell or body is wise, and his kernel or spirit
+insane; also that his external is human, and his internal bestial. Such
+persons, with the hinder part of the head look upwards, and with the
+fore part downwards; thus they walk as if oppressed with heaviness, with
+the head hanging down and the countenance prone to the earth; and when
+they put off the body, and become spirits, and are thereby set at
+liberty from external restraints, they become the madnesses of their
+respective concupiscences. Those who are in self-love desire to domineer
+over the universe, yea, to extend its limits in order to enlarge their
+dominion, of which they see no end: those who are in the love of the
+world desire to possess whatever the world contains, and are full of
+grief and envy in case any of its treasures are hid and concealed from
+them by others: therefore to prevent such persons from becoming mere
+concupiscences, and thereby no longer men, they are permitted in the
+spiritual world to think from a fear of the loss of reputation, and
+thereby of honor and gain, and also from a fear of the law and its
+penalties, and also to give their mind to some study or work whereby
+they are kept in externals and thus in a state of intelligence, however
+wild and insane they may be interiorly." After this I asked them,
+whether all who are in any concupiscence, are also in the phantasy
+thereof; they replied, that those are in the phantasy of their
+respective concupiscences, who think interiorly in themselves, and too
+much indulge their imagination by talking with themselves; for these
+almost separate their spirit from connection with the body, and by
+vision overflow the understanding, and take a foolish delight as if they
+were possessed of the universe and all that it contains: into this
+delirium every man comes after death, who has abstracted his spirit from
+the body, and has not wished to recede from the delight of the delirium
+by thinking at all religiously respecting evils and falses, and least of
+all respecting the inordinate love of self as being destructive of love
+to the Lord, and respecting the inordinate love of the world, as being
+destructive of neighborly love.
+
+268. After this the two angels and also myself were seized with a desire
+of seeing those who from worldly love are in the visionary concupiscence
+or phantasy of possessing all wealth; and we perceived that we were
+inspired with this desire to the end that such visionaries might be
+known. Their dwellings were under the earth of our feet, but above hell:
+we therefore looked at each other and said, "Let us go." There was an
+opening, and in it a ladder by which we descended; and we were told that
+we must approach them from the east, lest we should enter into the mist
+of their phantasy, whereby our understanding and at the same time our
+sight would be obscured; and lo! there appeared a house built of reeds,
+and consequently full of chinks, standing in a mist, which continually
+issued like smoke through the chinks of three of the walls. We entered,
+and saw perhaps fifty here and fifty there sitting on benches, with
+their faces turned from the east and south, and looking towards the west
+and north. Before each person there was a table, on which were large
+purses, and by the purses a great quantity of gold coin: so we asked
+them, "Is that the wealth of all the persons in the world?" they
+replied, "Not of all in the world, but of all in the kingdom." The sound
+of their voice was hissing; and they had round faces, which glistened
+like the shell of a snail, and the pupils of their eyes in a green plane
+as it were shot forth lightning, which was an effect of the light of
+phantasy. We stood in the midst of them, and said, "You believe that you
+possess all the wealth of the kingdom;" they replied, "We do possess
+it." We then asked, "Which of you?" they said, "Every one;" and we
+asked, "How every one? there are many of you:" they said, "Every one of
+us knows that all which another has is his own. No one is allowed to
+think, and still less to say, 'Mine are not thine;' but every one may
+think and say, 'Thine are mine.'" The coin on the tables appeared, even
+to us, to be pure gold; but when we let in light from the east, we saw
+that they were little grains of gold, which they had magnified to such a
+degree by a union of their common phantasy. They said, that every one
+that enters ought to bring with him some gold, which they cut into small
+pieces, and these again into little grains, and by the unanimous force
+of their phantasy they increase them into larger coin. We then said,
+"Were you not born men of reason; whence then have you this visionary
+infatuation?" they said, "We know that it is an imaginary vanity; but as
+it delights the interiors of our minds, we enter here and are delighted
+as with the possession of all things: we continue in this place,
+however, only a few hours, at the end of which we depart; and as often
+as we do so we again become of sound mind; yet still our visionary
+delight alternately succeeds and occasions our alternate entrance into
+and departure from these habitations: thus we are alternately wise and
+foolish; we also know that a hard lot awaits those who by cunning rob
+others of their goods." We inquired, "What lot?" they said, "They are
+swallowed up and are thrust naked into some infernal prison, where they
+are kept to hard labor for clothes and food, and afterwards for some
+pieces of coin of trifling value, which they collect, and in which they
+place the joy of their hearts; but if they do any harm to their
+companions, they are fined a part of their coin."
+
+269. Afterwards we ascended from these hells to the south, where we had
+been before, and the angels related there several interesting
+particulars respecting concupiscence not visionary or phantastic, in
+which all men are born; namely, that while they are in it, they are like
+persons infatuated, and yet seem to themselves to be most eminently
+wise; and that from this infatuation they are alternately let into the
+rational principle which is in their externals; in which state they see,
+acknowledge, and confess their insanity; but still they are very
+desirous to quit their rational and enter their insane state; and also
+do let themselves into it, as into a free and delightful state
+succeeding a forced and undelightful one; thus it is concupiscence and
+not intelligence that interiorly pleases them. There are three universal
+loves which form the constituent principles of every man by creation:
+neighbourly love, which also is the love of doing uses; the love of the
+world, which also is the love of possessing wealth; and the love of
+self, which also is the love of bearing rule over others. Neighbourly
+love, or the love of doing uses, is a spiritual love; but the love of
+the world, or the love of possessing wealth, is a material love; whereas
+the love of self, or the love of bearing rule over others, is a
+corporeal love. A man is a man while neighbourly love, or the love of
+doing uses, constitutes the head, the love of the world the body, and
+the love of self the feet; whereas if the love of the world constitutes
+the head, the man is as it were hunched-backed; but when the love of
+self constitutes the head, he is like a man standing not on his feet,
+but on the palms of his hands with his head downwards and his haunches
+upwards. When neighbourly love constitutes the head, and the two other
+loves in order constitute the body and feet, the man appears from heaven
+of an angelic countenance, with a beautiful rainbow about his head;
+whereas if the love of the world constitutes the head, he appears from
+heaven of a pale countenance like a corpse, with a yellow circle about
+his head; but if the love of self constitutes the head, he appears from
+heaven of a dusky countenance, with a white circle about his head.
+Hereupon I asked, "What do the circles about the head represent?" they
+replied, "They represent intelligence; the white circle about the head
+of the dusky countenance represents, that his intelligence is in
+externals, or about him, but insanity is in his internals, or in him. A
+man also who is of such a quality and character, is wise while in the
+body, but insane while in the spirit; and no man is wise in spirit but
+from the Lord, as is the case when he is regenerated and created again
+or anew by him." As they said this, the earth opened to the left, and
+through the opening I saw a devil rising with a white lucid circle
+around his head, and I asked him, Who he was? He said, "I am Lucifer,
+the son of the morning: and because I made myself like the Most High, I
+was cast down." Nevertheless he was not Lucifer, but believed himself to
+be so. I then said, "Since you were cast down, how can you rise again
+out of hell?" he replied, "There I am a devil, but here I am an angel of
+light: do you not see that my head is surrounded by a lucid sphere? you
+shall also see, if you wish, that I am super-moral among the moral,
+super-rational among the rational, yea, super-spiritual among the
+spiritual: I can also preach; yea, I have preached." I asked him, "What
+have you preached?" he said, "Against fraudulent dealers and adulterers,
+and against all infernal loves; on this occasion too I, Lucifer, called
+myself a devil, and denounced vengeance against myself as a devil; and
+therefore I was extolled to the skies with praises. Hence it is that I
+am called the son of the morning; and, what I myself was surprised at,
+while I was in the pulpit, I thought no other than that I was speaking
+rightly and properly; but I discovered that this arose from my being in
+externals, which at that time were separated from my internals: but
+although I discovered this, still I could not change myself, because
+through my haughtiness I did not look to God." I next asked him, "How
+could you so speak, when you are yourself a fraudulent dealer, an
+adulterer, and a devil?" He answered, "I am one character when I am in
+externals or in the body, and another when in internals or in the
+spirit; in the body I am an angel, but in the spirit a devil; for in the
+body I am in the understanding, but in the spirit I am in the will; and
+the understanding carries me upwards, whereas the will carries me
+downwards. When I am in the understanding my head is surrounded by a
+white belt, but when the understanding submits itself entirely to the
+will, and becomes subservient to it, which is our last lot, the belt
+grows black and disappears; and when this is the case, we cannot again
+ascend into this light." Afterwards he spoke of his twofold state, the
+external and the internal, more rationally than any other person; but on
+a sudden when he saw the angels attendant on me, his face and voice were
+inflamed, and he became black, even as to the belt round his head, and
+he sunk down into hell through the opening from which he arose. The
+bystanders, from what they had seen, came to this conclusion, that a man
+is such as his love, and not such as his understanding is; since the
+love easily draws over the understanding to its side, and enslaves it. I
+then asked the angels, "Whence have devils such rationality?" They said,
+"It is from the glory of self-love; for self-love is surrounded by
+glory, and glory elevates the understanding even into the light of
+heaven; for with every man the understanding is capable of being
+elevated according to knowledges, but the will only by a life according
+to the truths of the church and of reason: hence even atheists, who are
+in the glory of reputation arising from self-love, and thence in a high
+conceit of their own intelligence, enjoy a more sublime rationality than
+many others; this, however, is only when they are in the thought of the
+understanding, and not when they are in the affection of the will. The
+affection of the will possesses a man's internal, whereas the thought of
+the understanding possesses his external." The angel further declared
+the reason why every man is constituted of the three loves above
+mentioned; namely, the love of use, the love of the world, and the love
+of self; which is, that he may think from God, although as from himself.
+He also said, that the supreme principles in a man are turned upwards to
+God, the middle outwards to the world, and the lowest downwards to self;
+and since the latter are turned downwards, a man thinks as from himself,
+when yet it is from God.
+
+270. THE THIRD MEMORABLE RELATION. One morning on awaking from sleep my
+thoughts were deeply engaged on some arcana of conjugial love, and at
+length on this, "_In what region of the human mind does love truly
+conjugial reside, and thence in what region does conjugial cold
+reside_?" I knew that there are three regions of the human mind, one
+above the other, and that in the lowest region dwells natural love; in
+the superior, spiritual love; and in the supreme, celestial love; and
+that in each region there is a marriage of good and truth; and good is
+of love, and truth is of wisdom; that in each region there is a marriage
+of love and wisdom; and that this marriage is the same as the marriage
+of the will and the understanding, since the will is the receptacle of
+love, and the understanding the receptacle of wisdom. While I was thus
+deeply engaged in thought, lo! I saw two swans flying towards the north,
+and presently two birds of paradise flying towards the south, and also
+two turtle doves flying in the east: as I was watching their flight, I
+saw that the two swans bent their course from the north to the east, and
+the two birds of paradise from the south, also that they united with the
+two doves in the east, and flew together to a certain lofty palace
+there, about which there were olives, palms, and beeches. The palace had
+three rows of windows, one above the other; and while I was making my
+observations, I saw the swans fly into the palace through open windows
+in the lowest row, the birds of paradise through others in the middle
+row, and the doves through others in the highest. When I had observed
+this, an angel presented himself, and said, "Do you understand what you
+have seen?" I replied, "In a small degree." He said, "That palace
+represents the habitations of conjugial love, such as are in human
+minds. Its highest part, into which the doves flew, represents the
+highest region of the mind, where conjugial love dwells in the love of
+good with its wisdom; the middle part, into which the birds of paradise
+flew, represents the middle region, where conjugial love dwells in the
+love of truth with its intelligence: and the lowest part, into which the
+swans flew, represents the lowest region of the mind, where conjugial
+love dwells in the love of what is just and right with its knowledge.
+The three pairs of birds also signify these things; the pair of turtle
+doves signifies conjugial love of the highest region, the pair of birds
+of paradise conjugial love of the middle region, and the pair of swans
+conjugial love of the lowest region. Similar things are signified by the
+three kinds of trees about the palace, the olives, palms, and beeches.
+We in heaven call the highest region of the mind celestial, the middle
+spiritual, and the lowest natural; and we perceive them as stories in a
+house, one above another, and an ascent from one to the other by steps
+as by stairs; and in each part as it were two apartments, one for love,
+the other for wisdom, and in front as it were a chamber, where love with
+its wisdom, or good with its truth, or, what is the same, the will with
+its understanding, consociate in bed. In that palace are presented as in
+an image all the arcana of conjugial love." On hearing this, being
+inflamed with a desire of seeing it, I asked whether anyone was
+permitted to enter and see it, as it was a representative palace? He
+replied, "None but those who are in the third heaven, because to them
+every representative of love and wisdom becomes real: from them I have
+heard what I have related to you, and also this particular, that love
+truly conjugial dwells in the highest region in the midst of mutual
+love, in the marriage-chamber or apartment of the will, and also in the
+midst of the perceptions of wisdom in the marriage-chamber or apartment
+of the understanding, and that they consociate in bed in the chamber
+which is in front, in the east." I also asked, "Why are there two
+marriage-chambers?" He said, "The husband is in the marriage-chamber of
+the understanding, and the wife in that of the will." I then asked,
+"Since conjugial love dwells there, where then does conjugial cold
+dwell?" He replied, "It dwells also in the supreme region, but only in
+the marriage-chamber of the understanding, that of the will being closed
+there: for the understanding with its truths, as often as it pleases,
+can ascend by a winding staircase into the highest region into its
+marriage-chamber; but if the will with the good of its love does not
+ascend at the same time into the consociate marriage-chamber, the latter
+is closed, and cold ensues in the other: this is _conjugial cold_. The
+understanding, while such cold prevails towards the wife, looks
+downwards to the lowest region, and also, if not prevented by fear,
+descends to warm itself there at an illicit fire." Having thus spoken,
+he was about to recount further particulars respecting conjugial love
+from its images in that palace; but he said, "Enough at this time;
+inquire first whether what has been already said is above the level of
+ordinary understandings; if it is, what need of saying more? but if not,
+more will be discovered."
+
+       *       *       *       *       *
+
+ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES.
+
+271. Having treated of the causes of cold and separation, it follows
+from order that the causes of apparent love, friendship, and favor in
+marriages, should also be treated of; for it is well known, that
+although cold separates the minds (_animos_) of married partners at the
+present day, still they live together, and have children; which would
+not be the case, unless there were also apparent loves, alternately
+similar to or emulous of the warmth of genuine love. That these
+appearances are necessary and useful, and that without them there would
+be no houses, and consequently no societies, will be seen in what
+follows. Moreover, some conscientious persons may be distressed with the
+idea, that the disagreement of mind subsisting between them and their
+married partners, and the internal alienation thence arising, may be
+their own fault, and may be imputed to them as such, and on this account
+they are grieved at the heart; but as it is out of their power to
+prevent internal disagreements, it is enough for them, by apparent love
+and favor, from conscientious motives to subdue the inconveniences which
+might arise: hence also friendship may possibly return, in which
+conjugial love lies concealed on the part of such, although not on the
+part of the other. But this subject, like the foregoing, from the great
+variety of its matter, shall be treated of in the following distinct
+articles: I. _In the natural world almost all are capable of being
+joined together as to external, but not as to internal affections, if
+these disagree and are apparent._ II. _In the spiritual world all are
+joined together according to internal, but not according to external
+affections, unless these act in unity with the internal._ III. _It is
+the external affections, according to which matrimony is generally
+contracted in the world._ IV. _But in case they are not influenced by
+internal affections, which conjoin minds, the bonds of matrimony are
+loosed in the house._ V. _Nevertheless those bonds must continue in the
+world till the decease of one of the parties._ VI. _In cases of
+matrimony, in which the internal affections do not conjoin, there are
+external affections, which assume a semblance of the internal and tend
+to consociate._ VII. _Hence come apparent love, friendship, and favor
+between married partners._ VIII. _These appearances are assumed
+conjugial semblances, and they are commendable, because useful and
+necessary._ IX. _These assumed conjugial semblances, in the case of a
+spiritual man (homo) conjoined to a natural, are founded in justice and
+judgement._ X. _For various reasons these assumed conjugial semblances
+with natural men are founded in prudence._ XI. _They are for the sake of
+amendment and accommodation._ XII. _They are for the sake of preserving
+order in domestic affairs, and for the sake of mutual aid._ XIII. _They
+are for the sake of unanimity in the care of infants and the education
+of children._ XIV. _They are for the sake of peace in the house._ XV.
+_They are for the sake of reputation out of the house._ XVI. _They are
+for the sake of various favors expected from the married partner, or
+from his or her relations; and thus from the fear of losing such
+favors._ XVII. _They are for the sake of having blemishes excused, and
+thereby of avoiding disgrace._ XVIII. _They are for the sake of
+reconciliation._ XIX. _In case favor does not cease with the wife, when
+faculty ceases with the man, there may exist a friendship resembling
+conjugial friendship, when the parties grow old._ XX. _There are various
+kinds of apparent love and friendship between married partners, one of
+whom is brought under the yoke, and therefore is subject to the other._
+XXI. _In the world there are infernal marriages between persons who
+interiorly are the most inveterate enemies, and exteriorly are as the
+closest friends._ We proceed to an explanation of each article.
+
+272. I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLE OF BEING JOINED
+TOGETHER AS TO EXTERNAL, BUT NOT AS TO INTERNAL AFFECTIONS, IF THESE
+DISAGREE AND ARE APPARENT. The reason of this is, because in the world
+every one is clothed with a material body, and this is overcharged with
+lusts, which are in it as dregs that fall to the bottom, when the must
+of the wine is clarified. Such are the constituent substances of which
+the bodies of men in the world are composed. Hence it is that the
+internal affections, which are of the mind, do not appear; and in many
+cases, scarce a grain of them transpires; for the body either absorbs
+them, and involves them in its dregs, or by simulation which has been
+learned from infancy conceals them deeply from the sight of others; and
+by these means the man puts himself into the state of every affection
+which he observes in another, and allures his affection to himself, and
+thus they unite. The reason why they unite is, because every affection
+has its delight, and delights tie minds together. But it would be
+otherwise if the internal affections, like the external, appeared
+visibly in the face and gesture, and were made manifest to the hearing
+by the tone of the speech; or if their delights were sensible to the
+nostrils or smell, as they are in the spiritual world: in such case, if
+they disagreed so as to be discordant, they would separate minds from
+each other, and according to the perception of antipathy, the minds
+would remove to a distance. From these considerations it is evident,
+that in the natural world almost all are capable of being joined
+together as to external, but not as to internal affections, if these
+disagree and are apparent.
+
+273. II. IN THE SPIRITUAL WORLD ALL ARE CONJOINED ACCORDING TO INTERNAL,
+BUT NOT ACCORDING TO EXTERNAL AFFECTIONS, UNLESS THESE ACT IN UNITY WITH
+THE INTERNAL. This is, because in the spiritual world the material body
+is rejected, which could receive and bring forth the forms of all
+affections, as we have said just above; and a man (_homo_) when stripped
+of that body is in his internal affections, which his body had before
+concealed: hence it is, that in the spiritual world similarities and
+dissimilarities, or sympathies and antipathies, are not only felt, but
+also appear in the face, the speech, and the gesture; wherefore in that
+world similitudes are conjoined, and dissimilitudes separated. This is
+the reason why the universal heaven is arranged by the Lord according to
+all the varieties of the affections of the love of good and truth, and,
+on the contrary, hell according to all the varieties of the love of what
+is evil and false. As angels and spirits, like men in the world, have
+internal and external affections, and as, in the spiritual world, the
+internal affections cannot be concealed by the external, they therefore
+transpire and manifest themselves: hence with angels and spirits both
+the internal and external affections are reduced to similitude and
+correspondence; after which their internal affections are, by the
+external, imaged in their faces, and perceived in the tone of their
+speech; they also appear in their behaviour and manners. Angels and
+spirits have internal and external affections, because they have minds
+and bodies; and affections with the thoughts thence derived belong to
+the mind, and sensations with the pleasures thence derived to the body.
+It frequently happens in the world of spirits, that friends meet after
+death, and recollect their friendships in the former world, and on such
+occasions believe that they shall live on terms of friendship as
+formerly; but when their consociation, which is only of the external
+affections, is perceived in heaven, a separation ensues according to
+their internal; and in this case some are removed from the place of
+their meeting into the north, some into the west, and each to such a
+distance from the other, that they can no longer see or know each other;
+for in the places appointed for them to remain at, their faces are
+changed so as to become the image of their internal affections. From
+these considerations it is manifest, that in the spiritual world all are
+conjoined according to internal affections, and not according to
+external, unless these act in unity with the internal.
+
+274. III. IT IS THE EXTERNAL AFFECTIONS ACCORDING TO WHICH MATRIMONY IS
+GENERALLY CONTRACTED IN THE WORLD. The reason of this is, because the
+internal affections are seldom consulted; and even if they are, still
+their similitude is not seen in the woman; for she, by a peculiar
+property with which she is gifted from her birth, withdraws the internal
+affections into the inner recesses of her mind. There are various
+external affections which induce men to engage in matrimony. The first
+affection of this age is an increase of property by wealth, as well with
+a view to becoming rich as for a plentiful supply of the comforts of
+life; the second is a thirst after honors, with a view either of being
+held in high estimation or of an increase of fortune: besides these,
+there are various allurements and concupiscences which do not afford an
+opportunity of ascertaining the agreement of the internal affections.
+From these few considerations it is manifest, that matrimony is
+generally contracted in the world according to external affections.
+
+275. IV. BUT IN CASE THEY ARE NOT INFLUENCED BY INTERNAL AFFECTIONS,
+WHICH CONJOIN MINDS, THE BONDS OF MATRIMONY ARE LOOSED IN THE HOUSE. It
+is said _in the house_, because it is done privately between the
+parties; as is the case when the first warmth, excited during courtship
+and breaking out into a flame as the nuptials approach, successively
+abates from the discordance of the internal affections, and at length
+passes off into cold. It is well known that in this case the external
+affections, which had induced and allured the parties to matrimony,
+disappear, so that they no longer effect conjunction. That cold arises
+from various causes, internal, external, and accidental, all which
+originate in a dissimilitude of internal inclinations, was proved in the
+foregoing chapter. From these considerations the truth of what was
+asserted is manifest, that unless the external affections are influenced
+by internal, which conjoin minds, the bonds of matrimony are loosed in
+the house.
+
+276. V. NEVERTHELESS THOSE BONDS MUST CONTINUE IN THE WORLD TILL THE
+DECEASE OF ONE OF THE PARTIES. This proposition is adduced to the intent
+that to the eye of reason it may more evidently appear how necessary,
+useful, and true it is, that where there is not genuine conjugial love,
+it ought still to be assumed, that it may appear as if there were. The
+case would be otherwise if the marriage contract was not to continue to
+the end of life, but might be dissolved at pleasure as was the case with
+the Israelitish nation, who claimed to themselves the liberty of putting
+away their wives for every cause. This is evident from the following
+passage in Matthew: "_The pharisees came, and said unto Jesus, Is it
+lawful for a man to put away his wife for every cause? And when Jesus
+answered, that it is not lawful to put away a wife and to marry another,
+except on account of whoredom, they replied that nevertheless Moses
+commanded to give a bill of divorce and to put her away; and the
+disciples said, If the case of a man with his wife be so it is not
+expedient to marry_," xix. 3-10. Since therefore the covenant of
+marriage is for life, it follows that the appearances of love and
+friendship between married partners are necessary. That matrimony, when
+contracted, must continue till the decease of one of the parties, is
+grounded in the divine law, consequently also in rational law, and
+thence in civil law: in the divine law, because, as said above, it is
+not lawful to put away a wife and marry another, except for whoredom; in
+rational law, because it is founded upon spiritual, for divine law and
+rational are one law; from both these together, or by the latter from
+the former, it may be abundantly seen what enormities and destructions
+of societies would result from the dissolving of marriage, or the
+putting away of wives, at the good pleasure of the husbands, before
+death. Those enormities and destructions of societies may in some
+measure be seen in the MEMORABLE RELATION respecting the origin of
+conjugial love, discussed by the spirits assembled from the nine
+kingdoms, n. 103-115; to which there is no need of adding further
+reasons. But these causes do not operate to prevent the permission of
+separations grounded in their proper causes, respecting which see above,
+n. 252-254; and also of concubinage, respecting which see the second
+part of this work.
+
+277. VI. IN CASE OF MATRIMONY IN WHICH THE INTERNAL AFFECTIONS DO NOT
+CONJOIN, THERE ARE EXTERNAL AFFECTIONS WHICH ASSUME A SEMBLANCE OF THE
+INTERNAL AND TEND TO CONSOLIDATE. By internal affections we mean the
+mutual inclinations which influence the mind of each of the parties from
+heaven; whereas by external affections we mean the inclinations which
+influence the mind of each of the parties from the world. The latter
+affections or inclinations indeed equally belong to the mind, but they
+occupy its inferior regions, whereas the former occupy the superior: but
+since both have their allotted seat in the mind, it may possibly be
+believed that they are alike and agree; yet although they are not alike,
+still they can appear so: in some cases they exist as agreements, and in
+some as insinuating semblances. There is a certain communion implanted
+in each of the parties from the earliest time of the marriage-covenant,
+which, notwithstanding their disagreement in minds (_animis_) still
+remains implanted; as a communion of possessions, and in many cases a
+communion of uses, and of the various necessities of the house, and
+thence also a communion of thoughts and of certain secrets; there is
+also a communion of bed, and of the love of children: not to mention
+several others, which, as they are inscribed on the conjugial covenant,
+are also inscribed on their minds. Hence originate especially those
+external affections which resemble the internal; whereas those which
+only counterfeit them are partly from the same origin and partly from
+another; but on the subject of each more will be said in what follows.
+
+278. VII. HENCE COME APPARENT LOVE, FRIENDSHIP, AND FAVOR BETWEEN
+MARRIED PARTNERS. Apparent loves, friendships, and favors between
+married partners, are a consequence of the conjugial covenant being
+ratified for the term of life, and of the conjugial communion thence
+inscribed on those who ratify it; whence spring external affections
+resembling the internal, as was just now indicated: they are moreover a
+consequence of their causes, which are usefulness and necessity: from
+which in part exist conjunctive external affections, or their
+counterfeit, whereby external love and friendship appear as internal.
+
+279. VIII. THESE APPEARANCES ARE ASSUMED CONJUGIAL SEMBLANCES; AND THEY
+ARE COMMENDABLE, BECAUSE USEFUL AND NECESSARY. They are called assumed
+semblances, because they exist with those who disagree in mind, and who
+from such disagreement are interiorly in cold: in this case, when they
+still appear to live united, as duty and decency require, their kind
+offices to each other may be called assumed conjugial semblances; which,
+as being commendable for the sake of uses, are altogether to be
+distinguished from hypocritical semblances; for hereby all those good
+things are provided for, which are commemorated in order below, from
+article XI-XX. They are commendable for the sake of necessity, because
+otherwise those good things would be unattained; and yet the parties are
+enjoined by a covenant and compact to live together, and hence it
+behoves each of them to consider it a duty to do so.
+
+280. IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN THE CASE OF A SPIRITUAL
+MAN (_homo_) CONJOINED TO A NATURAL, ARE FOUNDED IN JUSTICE AND
+JUDGEMENT. The reason of this is, because the spiritual man, in all he
+does, acts from justice and judgement; wherefore he does not regard
+these assumed semblances as alienated from their internal affections,
+but as connected with them; for he is in earnest, and respects amendment
+as an end; and if he does not obtain this, he respects accommodation for
+the sake of domestic order, mutual aid, the care of children, and peace
+and tranquillity. To these things he is led from a principle of justice;
+and from a principle of judgement he gives them effect. The reason why a
+spiritual man so lives with a natural one is, because a spiritual man
+acts spiritually, even with a natural man.
+
+281. X. FOR VARIOUS REASONS, THESE ASSUMED CONJUGIAL SEMBLANCES WITH
+NATURAL MEN ARE FOUNDED IN PRUDENCE. In the case of two married partners
+of whom one is spiritual and the other natural, (by the spiritual we
+mean the one that loves spiritual things, and thereby is wise from the
+Lord, and by the natural, the one that loves only natural things, and
+thereby is wise from himself,) when they are united in marriage,
+conjugial love with the spiritual partner is heat, and with the natural
+is cold. It is evident that heat and cold cannot remain together, also
+that heat cannot inflame him that is in cold, unless the cold be first
+dispersed, and that cold cannot flow into him that is in heat, unless
+the heat be first removed: hence it is that inward love cannot exist
+between married partners, one of whom is spiritual and the other
+natural; but that a love resembling inward love may exist on the part of
+the spiritual partner, as was said in the foregoing article; whereas
+between two natural married partners no inward love can exist, since
+each is cold; and if they have any heat, it is from something unchaste;
+nevertheless such persons may live together in the same house, with
+separate minds (_animis_), and also assume looks of love and friendship
+towards each other, notwithstanding the disagreement of their minds
+(_mentes_): in such case, the external affections, which for the most
+part relate to wealth and possessions, or to honor and dignities, may as
+it were be kindled into a flame; and as such enkindling induces fear for
+their loss, therefore assumed conjugial semblances are in such cases
+necessities, which are principally those adduced below in articles
+XV.-XVII. The rest of the causes adduced with these may have somewhat in
+common with those relating to the spiritual man; concerning which see
+above, n. 280; but only in case the prudence with the natural man is
+founded in intelligence.
+
+282. XI. THEY ARE FOR THE SAKE OF AMENDMENT AND ACCOMMODATION. The
+reason why assumed conjugial semblances, which are appearances of love
+and friendship subsisting between married partners who disagree in mind,
+are for the sake of amendment, is because a spiritual man (_homo_)
+connected with a natural one by the matrimonial covenant, intends
+nothing else but amendment of life; which he effects by judicious and
+elegant conversation, and by favors which soothe and flatter the temper
+of the other; but in case these things prove ineffectual, he intends
+accommodation, for the preservation of order in domestic affairs, for
+mutual aid, and for the sake of the infants and children, and other
+similar things; for, as was shown above, n. 280, whatever is said and
+done by a spiritual man (_homo_) is founded in justice and judgement.
+But with married partners, neither of whom is spiritual, but both
+natural, similar conduct may exist, but for other ends; if for the sake
+of amendment and accommodation, the end is, either that the other party
+may be reduced to a similitude of manners, and be made subordinate to
+his desires, or that some service may be made subservient to his own, or
+for the sake of peace within the house, of reputation out of it, or of
+favors hoped for by the married partner or his relations; not to mention
+other ends: but with some these ends are grounded in the prudence of
+their reason, with some in natural civility, with some in the delights
+of certain cupidities which have been familiar from the cradle, the loss
+of which is dreaded; besides several ends, which render the assumed
+kindnesses as of conjugial love more or less counterfeit. There may also
+be kindnesses as of conjugial love out of the house, and none within;
+those however respect as an end the reputation of both parties; and if
+they do not respect this, they are merely deceptive.
+
+283. XII. THEY ARE FOR THE SAKE OF PRESERVING ORDER IN DOMESTIC AFFAIRS,
+AND FOR THE SAKE OF MUTUAL AID. Every house in which there are children,
+their instructors, and other domestics, is a small society resembling a
+large one. The latter also consists of the former, as a whole consists
+of its parts, and thereby it exists; and further, as the security of a
+large society depends on order, so does the security of this small
+society; wherefore as it behoves public magistrates to see and provide
+that order may exist and be preserved in a compound society, so it
+concerns married partners in their single society. But there cannot be
+this order if the husband and wife disagree in their minds (_animis_);
+for thereby mutual counsels and aids are drawn different ways, and are
+divided like their minds, and thus the form of the small society is rent
+asunder; wherefore to preserve order, and thereby to take care of
+themselves and at the same time of the house, or of the house and at the
+same time of themselves, lest they should come to hurt and fall to ruin,
+necessity requires that the master and mistress agree, and act in unity;
+and if, from the difference of their minds (_mentium_) this cannot be
+done so well as it might, both duty and propriety require that it be
+done by representative conjugial friendship. That hereby concord is
+established in houses for the sake of necessity and consequent utility,
+is well known.
+
+284. XIII. THEY ARE FOR THE SAKE OF UNANIMITY IN THE CARE OF INFANTS AND
+THE EDUCATION OF CHILDREN. It is very well known that assumed conjugial
+semblances, which are appearances of love and friendship resembling such
+as are truly conjugial, exist with married partners for the sake of
+infants and children. The common love of the latter causes each married
+partner to regard the other with kindness and favor. The love of infants
+and children with the mother and the father unite as the heart and lungs
+in the breast. The love of them with the mother is as the heart, and the
+love towards them with the father is as the lungs. The reason of this
+comparison is, because the heart corresponds to love, and the lungs to
+the understanding; and love grounded in the will belongs to the mother,
+and love grounded in the understanding to the father. With spiritual men
+(_homines_) there is conjugial conjunction by means of that love
+grounded in justice and judgement; in justice, because the mother had
+carried them in her womb, had brought them forth with pain, and
+afterwards with unwearied care suckles, nourishes, washes, dresses, and
+educates them, (and in judgement, because the father provides for their
+instruction in knowledge, intelligence, and wisdom).
+
+285. XIV. THEY ARE FOR THE SAKE OF PEACE IN THE HOUSE. Assumed conjugial
+semblances, or external friendships for the sake of domestic peace and
+tranquillity, relate principally to the men, who, from their natural
+characteristic, act from the understanding in whatever they do; and the
+understanding, being exercised in thought, is engaged in a variety of
+objects which disquiet, disturb, and distract the mind; wherefore if
+there were not tranquillity at home, it would come to pass that the
+vital spirits of the parties would grow faint, and their interior life
+would as it were expire, and thereby the health of both mind and body
+would be destroyed. The dreadful apprehension of these and several other
+dangers would possess the minds of the men, unless they had an asylum
+with their wives at home for appeasing the disturbances arising in their
+understandings. Moreover peace and tranquillity give serenity to their
+minds, and dispose them to receive agreeably the kind attentions of
+their wives, who spare no pains to disperse the mental clouds which they
+are very quick-sighted to observe in their husbands: moreover, the same
+peace and tranquillity make the presence of their wives agreeable. Hence
+it is evident, that an assumed semblance of love, as if it was truly
+conjugial, for the sake of peace and tranquillity at home, is both
+necessary and useful. It is further to be observed, that with the wives
+such semblances are not assumed as with the men; but if they appear to
+resemble them, they are the effect of real love, because wives are born
+loves of the understanding of the men; wherefore they accept kindly the
+favors of their husbands, and if they do not confess it with their lips,
+still they acknowledge it in heart.
+
+286. XV. THEY ARE FOR THE SAKE OF REPUTATION OUT OF THE HOUSE. The
+fortunes of men in general depend on their reputation for justice,
+sincerity, and uprightness; and this reputation also depends on the
+wife, who is acquainted with the most familiar circumstances of her
+husband's life; therefore if the disagreements of their minds should
+break out into open enmity, quarrels, and threats of hatred, and these
+should be noised abroad by the wife and her friends, and by the
+domestics, they would easily be turned into tales of scandal, which
+would bring disgrace and infamy upon the husband's name. To avoid such
+mischiefs, he has no other alternative than either to counterfeit
+affection for his wife, or that they be separated as to house.
+
+287. XVI. THEY ARE FOR THE SAKE OF VARIOUS FAVORS EXPECTED FROM THE
+MARRIED PARTNER, OR FROM HIS OR HER RELATIONS, AND THUS FROM THE FEAR OF
+LOSING SUCH FAVORS. This is the case more especially in marriages where
+the rank and condition of the parties are dissimilar, concerning which,
+see above, n. 250; as when a man marries a wealthy wife who stores up
+her money in purses, or her treasures in coffers; and the more so if she
+boldly insists that the husband is bound to support the house out of his
+own estate and income: that hence come forced likenesses of conjugial
+love, is generally known. The case is similar where a man marries a
+wife, whose parents, relations, and friends, are in offices of dignity,
+in lucrative business, and in employments with large salaries, who have
+it in their power to better her condition: that this also is a ground of
+counterfeit love, as if it were conjugial, is generally known. It is
+evident that in both cases it is the fear of the loss of the above
+favors that is operative.
+
+288. XVII. THEY ARE FOR THE SAKE OF HAVING BLEMISHES EXCUSED, AND
+THEREBY OF AVOIDING DISGRACE. There are several blemishes for which
+conjugial partners fear disgrace, some criminal, some not. There are
+blemishes of the mind and of the body slighter than those mentioned in
+the foregoing chapter n. 252 and 253, which are causes of separation;
+wherefore those blemishes are here meant, which, to avoid disgrace, are
+buried in silence by the other married partner. Besides these, in some
+cases there are contingent crimes, which, if made public, are subject to
+heavy penalties; not to mention a deficiency of that ability which the
+men usually boast of. That excuses of such blemishes, in order to avoid
+disgrace, are the causes of counterfeit love and friendship with a
+married partner, is too evident to need farther confirmation.
+
+289. XVIII. THEY ARE FOR THE SAKE OF RECONCILIATION. That between
+married partners who have mental disagreements from various causes,
+there subsist alternate distrust and confidence, alienation and
+conjunction, yea, dispute and compromise, thus reconciliation; and also
+that apparent friendships promote reconciliation, is well known in the
+world. There are also reconciliations which take place after partings,
+which are not so alternate and transitory.
+
+290. XIX. IN CASE FAVOR DOES NOT CEASE WITH THE WIFE, WHEN FACULTY
+CEASES WITH THE MAN, THERE MAY EXIST A FRIENDSHIP RESEMBLING CONJUGIAL
+FRIENDSHIP WHEN THE PARTIES GROW OLD. The primary cause of the
+separation of minds (_animorum_) between married partners is a falling
+off of favor on the wife's part in consequence of the cessation of
+ability on the husband's part, and thence a falling off of love; for
+just as heats communicate with each other, so also do colds. That from a
+falling off of love on the part of each, there ensues a cessation of
+friendship, and also of favor, if not prevented by the fear of domestic
+ruin, is evident both from reason and experience. In case therefore the
+man tacitly imputes the causes to himself, and still the wife perseveres
+in chaste favor towards him, there may thence result a friendship,
+which, since it subsists between married partners, appears to resemble
+conjugial love. That a friendship resembling the friendship of that
+love, may subsist between married partners, when old, experience
+testifies from the tranquillity, security, loveliness, and abundant
+courtesy with which they live, communicate, and associate together.
+
+291. XX. THERE ARE VARIOUS KINDS OF APPARENT LOVE AND FRIENDSHIP BETWEEN
+MARRIED PARTNERS, ONE OF WHOM IS BROUGHT UNDER THE YOKE, AND THEREFORE
+IS SUBJECT TO THE OTHER. It is no secret in the world at this day, that
+as the first fervor of marriage begins to abate, there arises a
+rivalship between the parties respecting right and power; respecting
+right, in that according to the statutes of the covenant entered into,
+there is an equality, and each has dignity in the offices of his or her
+function; and respecting power, in that it is insisted on by the men,
+that in all things relating to the house, superiority belongs to them,
+because they are men, and inferiority to the women because they are
+women. Such rivalships, at this day familiar, arise from no other source
+than a want of conscience respecting love truly conjugial, and of
+sensible perception respecting the blessedness of that love; in
+consequence of which want, lust takes the place of that love, and
+counterfeits it; and, on the removal of genuine love, there flows from
+this lust a grasping for power, in which some are influenced by the
+delight of the love of domineering, which in some is implanted by artful
+women before marriage, and which to some is unknown. Where such grasping
+prevails with the men, and the various turns of rivalship terminate in
+the establishment of their sway, they reduce their wives either to
+become their rightful property, or to comply with their arbitrary will,
+or into a state of slavery, every one according to the degree and
+qualified state of that grasping implanted and concealed in himself; but
+where such grasping prevails with the wives, and the various turns of
+rivalship terminate in establishing their sway, they reduce their
+husbands either into a state of equality of right with themselves, or of
+compliance with their arbitrary will, or into a state of slavery: but as
+when the wives have obtained the sceptre of sway, there remains with
+them a desire which is a counterfeit of conjugial love, and is
+restrained both by law and by the fear of legitimate separation, in case
+they extend their power beyond the rule of right into what is contrary
+thereto, therefore they lead a life in consociation with their husbands.
+But what is the nature and quality of the love and friendship between a
+ruling wife and a serving husband, and also between a ruling husband and
+a serving wife, cannot be briefly described; indeed, if their
+differences were to be specifically pointed out and enumerated, it would
+occupy several pages; for they are various and diverse--various
+according to the nature of the grasping for power prevalent with the
+men, and in like manner with the wives; and diverse in regard to the
+differences subsisting in the men and the women; for such men have no
+friendship of love but what is infatuated, and such wives are in the
+friendship of spurious love grounded in lust. But by what arts wives
+procure to themselves power over the men, will be shewn in the following
+article.
+
+292. XXI. IN THE WORLD THERE ARE INFERNAL MARRIAGES BETWEEN PERSONS WHO
+INTERIORLY ARE THE MOST INVETERATE ENEMIES, AND EXTERIORLY ARE AS THE
+CLOSEST FRIENDS. I am indeed forbidden by the wives of this sort, in the
+spiritual world, to present such marriages to public view; for they are
+afraid lest their art of obtaining power over the men should at the same
+time be divulged, which yet they are exceedingly desirous to have
+concealed: but as I am urged by the men in that world to expose the
+causes of the intestine hatred and as it were fury excited in their
+hearts against their wives, in consequence of their clandestine arts, I
+shall be content with adducing the following particulars. The men said,
+that unwittingly they contracted a terrible dread of their wives, in
+consequence of which they were constrained to obey their decisions in
+the most abject manner, and be at their beck more than the vilest
+servants, so that they lost all life and spirit; and that this was the
+case not only with those who were in inferior stations of life, but also
+with those who were advanced in high dignities, yea with brave and
+famous generals: they also said, that after they had contracted this
+dread, they could not help on every occasion expressing themselves to
+their wives in a friendly manner, and doing what was agreeable to their
+humors, although they cherished in their hearts a deadly hatred against
+them; and further, that their wives still behaved courteously to them
+both in word and deed, and complaisantly attended to some of their
+requests. Now as the men themselves greatly wondered, whence such an
+antipathy could arise in their internals, and such an apparent sympathy
+in their externals, they examined into the causes thereof from some
+women who were acquainted with the above secret art. From this source of
+information they learned, that women (_mulieres_) are skilled in a
+knowledge which they conceal deeply in their own minds, whereby, if they
+be so disposed, they can subject the men to the yoke of their authority;
+and that this is effected in the case of ignorant wives, sometimes by
+alternate quarrel and kindness, sometimes by harsh and unpleasant looks,
+and sometimes by other means; but in the case of polite wives, by urgent
+and persevering petitions, and by obstinate resistance to their husbands
+in case they suffer hardships from them, insisting on their right of
+equality by law, in consequence of which they are firm and resolute in
+their purpose; yea, insisting that if they should be turned out of the
+house, they would return at their pleasure, and would be urgent as
+before; for they know that the men by their nature cannot resist the
+positive tempers of their wives but that after compliance they submit
+themselves to their disposal; and that in this case the wives make a
+show of all kinds of civility and tenderness to their husbands subjected
+to their sway. The genuine cause of the dominion which the wives obtain
+by this cunning is, that the man acts from the understanding and the
+woman from the will, and that the will can persist, but not so the
+understanding. I have been told, that the worst of this sort of women,
+who are altogether a prey to the desire of dominion, can remain firm in
+their positive humors even to the last struggle for life. I have also
+heard the excuses pleaded by such women (_mulieres_) for entering upon
+the exercise of this art; in which they urged that they would not have
+done so unless they had foreseen supreme contempt and future rejection,
+and consequent ruin on their part, if they should be subdued by their
+husbands: and that thus they had taken up these their arms from
+necessity. To this excuse they add this admonition for the men; to leave
+their wives their own rights, and while they are in alternations of
+cold, not to consider them as beneath their maid-servants: they said
+also that several of their sex, from their natural timidity, are not in
+a state of exercising the above art; but I added, from their natural
+modesty. From the above considerations it may now be known what is meant
+by infernal marriages in the world between persons who interiorly are
+the most inveterate enemies, and exteriorly are like the most attached
+friends.
+
+       *       *       *       *       *
+
+293. To the above I will add TWO MEMORABLE RELATIONS. FIRST. Some time
+ago as I was looking through a window to the east, I saw seven women
+sitting in a garden of roses at a certain fountain, and drinking the
+water. I strained my eye-sight greatly to see what they were doing, and
+this effort of mine affected them; wherefore one of them beckoned me,
+and I immediately quitted the house and came to them. When I joined
+them, I courteously inquired whence they were. They said, "We are wives,
+and are here conversing respecting the delights of conjugial love, and
+from much consideration we conclude, that they are also the delights of
+wisdom." This answer so delighted my mind (_animum_), that I seemed to
+be in the spirit, and thence in perception more interior and more
+enlightened than on any former occasion; wherefore I said to them, "Give
+me leave to propose a few questions respecting those satisfactions." On
+their consenting, I asked, "How do you wives know that the delights of
+conjugial love are the same as the delights of wisdom?" They replied,
+"We know it from the correspondence of our husbands' wisdom with our own
+delights of conjugial love; for the delights of this love with ourselves
+are exalted and diminished and altogether qualified, according to the
+wisdom of our husbands." On hearing this, I said, "I know that you are
+affected by the agreeable conversation of your husbands and their
+cheerfulness of mind, and that you derive thence a bosom delight; but I
+am surprised to hear you say, that their wisdom produces this effect;
+but tell me what is wisdom, and what wisdom (produces this effect)?" To
+this the wives indignantly replied, "Do you suppose that we do not know
+what wisdom is, and what wisdom (produces that effect), when yet we are
+continually reflecting upon it as in our husbands, and learn it daily
+from their mouths? For we wives think of the state of our husbands from
+morning to evening; there is scarcely an hour in the day, in which our
+intuitive thought is altogether withdrawn from them, or is absent; on
+the other hand, our husbands think very little in the day respecting our
+state; hence we know what wisdom of theirs it is that gives us delight.
+Our husbands call that wisdom spiritual rational, and spiritual moral.
+Spiritual rational wisdom, they say, is of the understanding and
+knowledges, and spiritual moral wisdom of the will and life; but these
+they join together and make a one, and insist that the satisfactions of
+this wisdom are transferred from their minds into the delights in our
+bosoms, and from our bosoms into theirs, and thus return to wisdom their
+origin." I then asked, "Do you know anything more respecting the wisdom
+of your husbands which gives you delight?" They said, "We do. There is
+spiritual wisdom, and thence rational and moral wisdom. Spiritual wisdom
+is to acknowledge the Lord the Saviour as the God of heaven and earth,
+and from Him to procure the truths of the church, which is effected by
+means of the Word and of preachings derived therefrom, whence comes
+spiritual rationality; and from Him to live according to those truths,
+whence comes spiritual morality. These two our husbands call the wisdom
+which in general operates to produce love truly conjugial. We have heard
+from them also that the reason of this is, because, by means of that
+wisdom, the interiors of their minds and thence of their bodies are
+opened, whence there exists a free passage from first principles even to
+last for the stream of love; on the flow, sufficiency, and virtue of
+which conjugial love depends and lives. The spiritual rational and moral
+wisdom of our husbands, specifically in regard to marriage, has for its
+end and object to love the wife alone, and to put away all concupiscence
+for other women; and so far as this is effected, so far that love is
+exalted as to degree, and perfected as to quality; and also so far we
+feel more distinctly and exquisitely the delights in ourselves
+corresponding to the delights of the affections and the satisfactions of
+the thoughts of our husbands." I inquired afterwards, whether they knew
+how communication is effected. They said, "In all conjunction by love
+there must be action, reception, and reaction. The delicious state of
+our love is acting or action, the state of the wisdom of our husbands is
+recipient or reception, and also is reacting or reaction according to
+perception; and this reaction we perceive with delights in the breast
+according to the state continually expanded and prepared to receive
+those things which in any manner agree with the virtue belonging to our
+husbands, thus also with the extreme state of love belonging to
+ourselves, and which thence proceed." They said further, "Take heed lest
+by the delights which we have mentioned, you understand the ultimated
+delights of that love: of these we never speak, but of our bosom
+delights, which always correspond with the state of the wisdom of our
+husbands." After this there appeared at a distance as it were a dove
+flying with the leaf of a tree in its mouth: but as it approached,
+instead of a dove I saw it was a little boy with a paper in his hand: on
+coming to us he held it out to me, and said, "Read it before these
+Maidens of the fountain." I then read as follows, "Tell the inhabitants
+of your earth, that there is a love truly conjugial having myriads of
+delights, scarce any of which are as yet known to the world; but they
+will be known, when the church betroths herself to her Lord, and is
+married." I then asked, "Why did the little boy call you Maidens of the
+fountain?" They replied, "We are called maidens when we sit at this
+fountain; because we are affections of the truths of the wisdom of our
+husbands, and the affection of truth is called a maiden; a fountain also
+signifies the true of wisdom, and the bed of roses, on which we sir, the
+delights thereof." Then one of the seven wove a garland of roses, and
+sprinkled it with water of the fountain, and placed it on the boy's cap
+round his little head, and said, "Receive the delights of intelligence;
+know that a cap signifies intelligence; and a garland from this rose-bed
+delights." The boy thus decorated then departed, and again appeared a
+distance like a flying dove, but now with a coronet on his head.
+
+294. THE SECOND MEMORABLE RELATION. After some days I again saw the
+seven wives in a garden of roses, but not in the same as before. Its
+magnificence was such as I had never before seen: it was round, and the
+roses in it formed as it were a rainbow. The roses or flowers of a
+purple color formed its outermost circle, others of a yellow golden
+color formed the next interior circle, within this were others of a
+bright blue, and the inmost of a shining green; and within this rainbow
+rose-bed was a small lake of limpid water. These seven wives, who were
+called the Maidens of the fountain, as they were sitting there seeing me
+again at the window, called me to them; and when I was come they said,
+"Did you ever see anything more beautiful upon the earth?" I replied,
+"Never." They then said, "Such scenery is created instantaneously by the
+Lord, and represents something new on the earth; for every thing created
+by the Lord is representative: but what is this? tell, if you can: we
+say it is the delights of conjugial love." On hearing this, I said,
+"What! the delights of conjugial love, respecting which you before
+conversed with so much wisdom and eloquence! After I had left you, I
+related your conversation to some wives in our country, and said, 'I now
+know from instruction that you have bosom delights arising from your
+conjugial love, which you can communicate to your husbands according to
+their wisdom, and that on this account you look at your husbands with
+the eyes of your spirit from morning to evening, and study to bend and
+draw their minds (_animos_) to become wise, to the end that you may
+secure those delights.' I mentioned also that by wisdom you understand
+spiritual rational and moral wisdom, and in regard to marriage, the
+wisdom to love the wife alone, and to put away all concupiscence for
+other women: but to these things the wives of our country answered with
+laughter, saying, 'What is all this but mere idle talk? We do not know
+what conjugial love is. If our husbands possess any portion of it, still
+we do not; whence then come its delights to us? yea, in regard to what
+you call ultimate delights, we at times refuse them with violence, for
+they are unpleasant to us, almost like violations: and you will see, if
+you attend to it, no sign of such love in our faces: wherefore you are
+trifling or jesting, if you also assert, with those seven wives, that we
+think of our husbands from morning to evening, and continually attend to
+their will and pleasure in order to catch from them such delights.' I
+have retained thus much of what they said, that I might relate it to
+you; since it is repugnant, and also in manifest contradiction, to what
+I heard from you near the fountain, and which I so greedily imbibed and
+believed." To this the wives sitting in the rose garden replied,
+"Friend, you know not the wisdom and prudence of wives; for they totally
+hide it from the men, and for no other end than that they may be loved:
+for every man who is not spiritually but only naturally rational and
+moral, is cold towards his wife; and the cold lies concealed in his
+inmost principles. This is exquisitely and acutely observed by a wise
+and prudent wife; who so far conceals her conjugial love, and withdraws
+it into her bosom, and there hides it so deeply that it does not at all
+appear in her face, in the tone of her voice, or in her behaviour. The
+reason of this is, because so far as it appears, so far the conjugial
+cold of the man diffuses itself from the inmost principles of his mind,
+where it resides, into its ultimates, and occasions in the body a total
+coldness, and a consequent endeavour to separate from bed and chamber."
+I then asked, "Whence arises that which you call conjugial cold?" They
+replied, "From the insanity of the men in regard to spiritual things;
+and every one who is insane in regard to spiritual things; in his inmost
+principles is cold towards his wife, and warm towards harlots; and since
+conjugial love and adulterous love are opposite to each other, it
+follows that conjugial love becomes cold when illicit love is warm; and
+when cold prevails with the man, he cannot endure any sense of love, and
+thus not any allusion thereto, from his wife; therefore the wife so
+wisely and prudently conceals that love; and so far as she conceals it
+by denying and refusing it, so far the man is cherished and recruited by
+the influent meretricious sphere. Hence it is, that the wife of such a
+man has no bosom delights such as we have, but only pleasures, which, on
+the part of the man, ought to be called the pleasures of insanity,
+because they are the pleasures of illicit love. Every chaste wife loves
+her husband, even if he be unchaste; but since wisdom is alone recipient
+of that love, therefore she exerts all her endeavours to turn his
+insanity into wisdom, that is, to prevent his lusting after other women
+besides herself. This she does by a thousand methods, being particularly
+cautious lest any of them should be discovered by the man; for she is
+well aware that love cannot be forced, but that it is insinuated in
+freedom; wherefore it is given to women to know from the sight, the
+hearing, and the touch, every state of the mind of their husbands; but
+on the other hand it is not given to the men to know any state of the
+mind of their wives. A chaste wife can look at her husband with an
+austere countenance, accost him with a harsh voice, and also be angry
+and quarrel, and yet in her heart cherish a soft and tender love towards
+him; but such anger and dissimulation have for their end wisdom, and
+thereby the reception of love with the husband: as is manifest from the
+consideration, that she can be reconciled in an instant. Besides, wives
+use such means of concealing the love implanted in their inmost heart,
+with a view to prevent conjugial cold bursting forth with the man, and
+extinguishing the fire of his adulterous heat, and thus converting him
+from green wood into a dry stick." When the seven wives had expressed
+these and many more similar sentiments, their husbands came with
+clusters of grapes in their hands, some of which were of a delicate, and
+some of a disagreeable flavor; upon which the wives said, "Why have you
+also brought bad or wild grapes?" The husbands replied, "Because we
+perceived in our souls, with which yours are united, that you were
+conversing with that man respecting love truly conjugial, that its
+delights are the delights of wisdom, and also respecting adulterous
+love, that its delights are the pleasures of insanity. The latter are
+the disagreeable or wild grapes; the former are those of delicate
+flavor." They confirmed what their wives had said, and added that, "in
+externals, the pleasures of insanity appear like the delights of wisdom,
+but not so in internals; just like the good and bad grapes which we have
+brought; for both the chaste and the unchaste have similar wisdom in
+externals, but altogether dissimilar in internals." After this the
+little boy came again with a piece of paper in his hand, and held it out
+to me, saying, "Read this;" and I read as follows: "Know that the
+delights of conjugial love ascend to the highest heaven, and both in the
+way thither and also there, unite with the delights of all heavenly
+loves, and thereby enter into their happiness, which endures for ever;
+because the delights of that love are also the delights of wisdom: and
+know also, that the pleasures of illicit love descend even to the lowest
+hell, and, both in the way thither and also there, unite with the
+pleasures of all infernal loves, and thereby enter into their
+unhappiness, which consists in the wretchedness of all heart-delights;
+because the pleasures of that love are the pleasures of insanity." After
+this the husbands departed with their wives, and accompanied the little
+boy as far as to the way of his ascent into heaven; and they knew that
+the society from which he was sent was a society of the new heaven, with
+which the new church in the world will be conjoined.
+
+       *       *       *       *       *
+
+ON BETROTHINGS AND NUPTIALS.
+
+295. The subject of betrothings and nuptials, and also of the rites and
+ceremonies attending them, is here treated of principally from the
+reason of the understanding; for the object of this book is that the
+reader may see truths rationally, and thereby give his consent, for thus
+his spirit is convinced; and those things in which the spirit is
+convinced, obtain a place above those which, without consulting reason,
+enter from authority and the faith of authority; for the latter enter
+the head no further than into the memory, and there mix themselves with
+fallacies and falses; thus they are beneath the rational things of the
+understanding. From these any one may seem to converse rationally, but
+he will converse preposterously; for in such case he thinks as a crab
+walks, the sight following the tail: it is otherwise if he thinks from
+the understanding; for then the rational sight selects from the memory
+whatever is suitable, whereby it confirms truth viewed in itself. This
+is the reason why in this chapter several particulars are adduced which
+are established customs, as that the right of choice belongs to the men,
+that parents ought to be consulted, that pledges are to be given, that
+the conjugial covenant is to be settled previous to the nuptials, that
+it ought to be performed by a priest, also that the nuptials ought to be
+celebrated; besides several other particulars, which are here mentioned
+in order that every one may rationally see that such things are assigned
+to conjugial love, as requisite to promote and complete it. The articles
+into which this section is divided are the following; I. _The right of
+choice belongs to the man, and not to the woman._ II. _The man ought to
+court and intreat the woman respecting marriage with him, and not the
+woman the man._ III. _The woman ought to consult her parents, or those
+who are in the place of parents, and then deliberate with herself,
+before she consents._ IV. _After a declaration of consent, pledges are
+to be given._ V. _Consent is to be secure and established by solemn
+betrothing._ VI. _By betrothing, each party is prepared for conjugial
+love._ VII. _By betrothing, the mind of the one is united to the mind of
+the other, so as to effect a marriage of the spirit previous to a
+marriage of the body._ VIII. _This is the case with those who think
+chastely of marriages: but it is otherwise with those who think
+unchastely of them._ IX. _Within the time of betrothing, it is not
+allowable to be connected corporeally._ X. _When the time of betrothing
+is completed, the nuptials ought to take place._ XI. _Previous to the
+celebration of the nuptials, the conjugial covenant is to be ratified in
+the presence of witnesses._ XII. _The marriage is to be consecrated by a
+priest._ XIII. _The nuptials are to be celebrated with festivity._ XIV.
+_After the nuptials, the marriage of the spirit is made also the
+marriage of the body, and thereby a full marriage._ XV. _Such is the
+order of conjugial love with its modes from its first heat to its first
+torch._ XVI. _Conjugial love precipitated without order and the modes
+thereof, burns up the marrows and is consumed._ XVII. _The states of the
+minds of each of the parties proceeding in successive order, flow into
+the state of marriage; nevertheless in one manner with the spiritual and
+in another with the natural._ XVIII. _There are successive and
+simultaneous orders, and the latter is from the former and according to
+it._ We proceed to an explanation of each article.
+
+296. I. THE RIGHT OF CHOICE BELONGS TO THE MAN, AND NOT TO THE WOMAN.
+This is because the man is born to be understanding, but the woman to be
+love; also because with the men there generally prevails a love of the
+sex, but with the women a love of one of the sex; and likewise because
+it is not unbecoming for men to speak openly about love, as it is for
+women; nevertheless women have the right of selecting one of their
+suitors. In regard to the first reason, that the right of choice belongs
+to the men, because they are born to understanding, it is grounded in
+the consideration that the understanding can examine agreements and
+disagreements, and distinguish them, and from judgement choose that
+which is suitable: it is otherwise with the women, because they are born
+to love, and therefore have no such discrimination; and consequently
+their determinations to marriage would proceed only from the
+inclinations of their love; if they have the skill of distinguishing
+between men and men, still their love is influenced by appearances. In
+regard to the other reason, that the right of choice belongs to the men,
+and not to the women, because with men there generally prevails a love
+of the sex, and with women a love of one of the sex, it is grounded in
+the consideration, that those in whom a love of the sex prevails, can
+freely look around and also determine: it is otherwise with women, in
+whom is implanted a love for one of the sex. If you wish for a proof of
+this, ask, if you please, the men you meet, what their sentiments are
+respecting monogamical and polygamical unions; and you will seldom meet
+one who will not reply in favor of the polygamical; and this also is a
+love of the sex: but ask the women their sentiments on the subject, and
+almost all, except the vilest of the sex, will reject polygamical
+unions; from which consideration it follows, that with the women there
+prevails a love of one of the sex, thus conjugial love. In regard to the
+third reason, that it is not unbecoming for men to speak openly about
+love, whereas it is for women, it is self-evident; hence also it
+follows, that declaration belongs to the men, and therefore so does
+choice. That women have the right of selecting in regard to their
+suitors, is well known; but this species of selection is confined and
+limited, whereas that of the men is extended and unlimited.
+
+297. II. THE MAN OUGHT TO COURT AND INTREAT THE WOMAN RESPECTING
+MARRIAGE WITH HIM, AND NOT THE WOMAN THE MAN. This naturally follows the
+right of choice; and besides, to court and intreat women respecting
+marriage is in itself honorable and becoming for men, but not for women.
+If women were to court and entreat the men, they would not only be
+blamed, but, after intreaty, they would be reputed as vile, or after
+marriage as libidinous, with whom there would be no association but what
+was cold and fastidious; wherefore marriages would thereby be converted
+into tragic scenes. Wives also take it as a compliment to have it said
+of them, that being conquered as it were, they yielded to the pressing
+intreaties of the men. Who does not foresee, that if the women courted
+the men, they would seldom be accepted? They would either be indignantly
+rejected, or be enticed to lasciviousness, and also would dishonor their
+modesty. Moreover, as was shewn above, the men have not any innate love
+of the sex; and without love there is no interior pleasantness of life:
+wherefore to exalt their life by that love, it is incumbent on the men
+to compliment the women; courting and intreating them with civility,
+courtesy, and humility, respecting this sweet addition to their life.
+The superior comeliness of the female countenance, person, and manners,
+above that of the men, adds itself as a proper object of desire.
+
+298. III. THE WOMAN OUGHT TO CONSULT HER PARENTS, OR THOSE WHO ARE IN
+THE PLACE OF PARENTS, AND THEN DELIBERATE WITH HERSELF, BEFORE SHE
+CONSENTS. The reason why parents are to be consulted is, because they
+deliberate from judgement, knowledge, and love; from _judgement_,
+because they are in an advanced age, which excels in judgement, and
+discerns what is suitable and unsuitable: from _knowledge_, in respect
+to both the suitor and their daughter; in respect to the suitor they
+procure information, and in respect to their daughter they already know;
+wherefore they conclude respecting both with united discernment: from
+_love_, because to consult the good of their daughter, and to provide
+for her establishment, is also to consult and provide for their own and
+for themselves.
+
+299. The case would be altogether different, if the daughter consents of
+herself to her urgent suitor, without consulting her parents, or those
+who are in their place; for she cannot from judgement, knowledge, and
+love, make a right estimate of the matter which so deeply concerns her
+future welfare: she cannot from _judgement_, because she is as yet in
+ignorance as to conjugial life, and not in a state of comparing reasons,
+and discovering the morals of men from their particular tempers; nor
+from _knowledge_, because she knows few things beyond the domestic
+concerns of her parents and of some of her companions; and is
+unqualified to examine into such things as relate to the family and
+property of her suitor: nor from _love_, because with daughters in their
+first marriageable age, and also afterwards, this is led by the
+concupiscences originating in the senses, and not as yet by the desires
+originating in a refined mind. The daughter ought nevertheless to
+deliberate on the matter with herself, before she consents, lest she
+should be led against her will to form a connection with a man whom she
+does not love; for by so doing, consent on her part would be wanting;
+and yet it is consent that constitutes marriage, and initiates the
+spirit into conjugial love; and consent against the will, or extorted,
+does not initiate the spirit, although it may the body; and thus it
+converts chastity, which resides in the spirit, into lust; whereby
+conjugial love in its first warmth is vitiated.
+
+300. IV. AFTER A DECLARATION OF CONSENT, PLEDGES ARE TO BE GIVEN. By
+pledges we mean presents, which, after consent, are confirmations,
+testifications, first favors, and gladnesses. Those presents are
+_confirmations_, because they are certificates of consent on each side;
+wherefore, when two parties consent to anything, it is customary to say,
+"Give me a token;" and of two, who have entered into a marriage
+engagement, and have secured it by presents, that they are
+pledged, thus confirmed. They are _testifications_, because those
+pledges are continual visible witnesses of mutual love; hence also they
+are memorials thereof; especially if they be rings, perfume-bottles or
+boxes, and ribbons, which are worn in sight. In such things there is a
+sort of representative image of the minds (_animorum_) of the bridegroom
+and the bride. Those pledges are _first favors_, because conjugial love
+engages for itself everlasting favor; whereof those gifts are the first
+fruits. That they are the _gladnesses_ of love, is well known, for the
+mind is exhilarated at the sight of them; and because love is in them,
+those favors are dearer and more precious than any other gifts, it being
+as if their hearts were in them. As those pledges are securities of
+conjugial love, therefore presents after consent were in use with the
+ancients; and after accepting such presents the parties were declared to
+be bridegroom and bride. But it is to be observed that it is at the
+pleasure of the parties to bestow those presents either before or after
+the act of betrothing; if before, they are confirmations and
+testifications of consent to betrothing; if after it, they are also
+confirmations and testifications of consent to the nuptial tie.
+
+301. V. CONSENT IS TO BE SECURED AND ESTABLISHED BY SOLEMN BETROTHING.
+The reasons for betrothings are these: 1. That after betrothing the
+souls of the two parties may mutually incline towards each other. 2.
+That the universal love for the sex may be determined to one of the sex.
+3. That the interior affections may be mutually known, and by
+applications in the internal cheerfulness of love, may be conjoined. 4.
+That the spirits of both parties may enter into marriage, and be more
+and more consociated. 5. That thereby conjugial love may advance
+regularly from its first warmth even to the nuptial flame. Consequently:
+6. That conjugial love may advance and grow up in just order from its
+spiritual origin. The state of betrothing may be compared to the state
+of spring before summer; and the internal pleasantness of that state to
+the flowering of trees before fructification. As the beginning and
+progressions of conjugial love proceed in order for the sake of their
+influx into the effective love, which commences at the nuptials,
+therefore, there are also betrothings in the heavens.
+
+302. VI. BY BETROTHING EACH PARTY IS PREPARED FOR CONJUGIAL LOVE. That
+the mind or spirit of one of the parties is by betrothing prepared for
+union with the mind or spirit of the other, or what is the same, that
+the love of the one is prepared for union with the love of the other,
+appears from the arguments just adduced. Besides which it is to be
+noted, that on love truly conjugial is inscribed this order, that it
+ascends and descends; it ascends from its first heat progressively
+upwards towards the souls of the parties, with an endeavour to effect
+their conjunction, and this by continual interior openings of their
+minds; and there is no love which strives more intensely to effect such
+openings, or which is more powerful and expert in opening the interiors
+of minds, than conjugial love; for the soul of each of the parties
+intends this: but at the same moments in which that love ascends towards
+the soul, it descends also towards the body, and thereby clothes itself.
+It is however to be observed, that conjugial love is such in its descent
+as it is in the height to which it ascends: if it ascends high, it
+descends chaste; but if not, it descends unchaste: the reason of this
+is, because the lower principles of the mind are unchaste, but its
+higher are chaste; for the lower principles of the mind adhere to the
+body, but the higher separate themselves from them: but on this subject
+see further particulars below, n. 305. From these few considerations it
+may appear, that, by betrothing, the mind of each of the parties is
+prepared for conjugial love, although in a different manner according to
+the affections.
+
+303. VII. BY BETROTHING THE MIND OF ONE IS UNITED TO THE MIND OF THE
+OTHER, SO AS TO EFFECT A MARRIAGE OF THE SPIRIT, PREVIOUS TO A MARRIAGE
+OF THE BODY. As this follows of consequence from what was said above, n.
+301, 302, we shall pass it by, without adducing any further
+confirmations from reason.
+
+304. VIII. THIS IS THE CASE WITH THOSE WHO THINK CHASTELY OF MARRIAGES;
+BUT IT IS OTHERWISE WITH THOSE WHO THINK UNCHASTELY OF THEM. With the
+chaste, that is, with those who think religiously of marriages, the
+marriage of the spirit precedes, and that of the body is subsequent; and
+these are those with whom love ascends towards the soul, and from its
+height thence descends; concerning whom see above, n. 302. The souls of
+such separate themselves from the unlimited love for the sex, and devote
+themselves to one, with whom they look for an everlasting and eternal
+union and its increasing blessednesses, as the cherishers of the hope
+which continually recreates their mind; but it is quite otherwise with
+the unchaste, that is, with those who do not think religiously of
+marriages and their holiness. With these there is a marriage of the
+body, but not of the spirit: if, during the state of betrothment, there
+be any appearance of a marriage of the spirit, still, if it ascends by
+an elevation of the thoughts concerning it, it nevertheless falls back
+again to the concupiscences which arise from the flesh in the will; and
+thus from the unchaste principles therein it precipitates itself into
+the body, and defiles the ultimates of its love with an alluring ardor;
+and as, in consequence of this ardor, it was in the beginning all on
+fire, so its fire suddenly goes out, and passes off into the cold of
+winter; whence the failing (of power) is accelerated. The state of
+betrothing with such scarcely answers any other purpose, than that they
+may fill their concupiscences with lasciviousness, and thereby
+contaminate the conjugial principle of love.
+
+305. IX. WITHIN THE TIME OF BETROTHING IT IS NOT ALLOWABLE TO BE
+CONNECTED CORPOREALLY. For thus the order which is inscribed on
+conjugial love, perishes. For in human minds there are three regions, of
+which the highest is called the celestial, the middle the spiritual, and
+the lowest the natural. In this lowest man is born; but he ascends into
+the next above it, the spiritual, by a life according to the truths of
+religion, and into the highest by the marriage of love and wisdom. In
+the lowest or natural region, reside all the concupiscences of evil and
+lasciviousness; but in the superior or spiritual region, there are no
+concupiscences of evil and lasciviousness; for man is introduced into
+this region by the Lord, when he is re-born; but in the supreme or
+celestial region, there is conjugial chastity in its love: into this
+region a man is elevated by the love of uses; and as the most excellent
+uses are from marriages, he is elevated into it by love truly conjugial.
+From these few considerations, it may be seen that conjugial love, from
+the first beginnings of its warmth, is to be elevated out of the lowest
+region into a superior region, that it may become chaste, and that
+thereby from a chaste principle it may be let down through the middle
+and lowest regions into the body; and when this is the case, this lowest
+region is purified from all that is unchaste by this descending chaste
+principle: hence the ultimate of that love becomes also chaste. Now if
+the successive order of this love is precipitated by connections of the
+body before their time, it follows, that the man acts from the lowest
+region, which is by birth unchaste; and it is well known, that hence
+commences and arises cold in regard to marriage, and disdainful neglect
+in regard to a married partner. Nevertheless events of various kinds
+take place in consequence of hasty connections; also in consequence of
+too long a delay, and too quick a hastening, of the time of betrothing;
+but these, from their number and variety, can hardly be adduced.
+
+306. X. WHEN THE TIME OF BETROTHING IS COMPLETED, THE NUPTIALS OUGHT TO
+TAKE PLACE. There are some customary rites which are merely formal, and
+others which at the same time are also essential: among the latter are
+nuptials; and that they are to be reckoned among essentials, which are
+to be manifested in the customary way, and to be formally celebrated, is
+confirmed by the following reasons: 1. That nuptials constitute the end
+of the foregoing state, into which the parties were introduced by
+betrothing, which principally was a state of the spirit, and the
+beginning of the following state, into which they are to be introduced
+by marriage, which is a state of the spirit and body together; for the
+spirit then enters into the body, and there becomes active: wherefore on
+that day the parties put off the state and also the name of bridegroom
+and bride, and put on the state and name of married partners and
+consorts. 2. That nuptials are an introduction and entrance into a new
+state, which is that a maiden becomes a wife, and a young man a husband,
+and both one flesh; and this is effected while love by ultimates unites
+them. That marriage actually changes a maiden into a wife, and a young
+man into a husband, was proved in the former part of this work; also
+that marriage unites two into one human form, so that they are no longer
+two but one flesh. 3. That nuptials are the commencement of an entire
+separation of the love of the sex from conjugial love, which is effected
+while, by a full liberty of connection, the knot is tied by which the
+love of the one is devoted to the love of the other. 4. It appears as if
+nuptials were merely an interval between those two states, and thus that
+they are mere formalities which may be omitted: but still there is also
+in them this essential, that the new state above-mentioned is then to be
+entered upon from covenant, and that the consent of the parties is to be
+declared in the presence of witnesses, and also to be consecrated by a
+priest; besides other particulars which establish it. As nuptials
+contain in them essentials, and as marriage is not legitimate till after
+their celebration, therefore also nuptials are celebrated in the
+heavens; see above, n. 21, and also, n. 27-41.
+
+307. XI. PREVIOUS TO THE CELEBRATION OF THE NUPTIALS, THE CONJUGIAL
+COVENANT IS TO BE RATIFIED IN THE PRESENCE OF WITNESSES. It is expedient
+that the conjugial covenant be ratified before the nuptials are
+celebrated, in order that the statutes and laws of love truly conjugial
+may be known, and that they may be remembered after the nuptials; also
+that the minds of the parties may be bound to just marriage: for after
+some introductory circumstances of marriage, the state which preceded
+betrothing returns at times, in which state remembrance fails and
+forgetfulness of the ratified covenant ensues; yea, it may be altogether
+effaced by the allurements of the unchaste to criminality; and if it is
+then recalled into the memory, it is reviled: but to prevent these
+transgressions, society has taken upon itself the protection of that
+covenant, and has denounced penalties on the breakers of it. In a word,
+the ante-nuptial covenant manifests and establishes the sacred decrees
+of love truly conjugial, and binds libertines to the observance of them.
+Moreover, by this covenant, the right of propagating children, and also
+the right of the children to inherit the goods of their parents, become
+legitimate.
+
+308. XII. MARRIAGE IS TO BE CONSECRATED BY A PRIEST. The reason of this
+is, because marriages, considered in themselves, are spiritual, and
+thence holy; for they descend from the heavenly marriage of good and
+truth, and things conjugial correspond to the divine marriage of the
+Lord and the church; and hence they are from the Lord himself, and
+according to the state of the church with the contracting parties. Now,
+as the ecclesiastical order on the earth administer the things which
+relate to the Lord's priestly character, that is, to his love, and thus
+also those which relate to blessing, it is expedient that marriages be
+consecrated by his ministers; and as they are then the chief witnesses,
+it is expedient that the consent of the parties to the covenant be also
+heard, accepted, confirmed, and thereby established by them.
+
+309. XIII. THE NUPTIALS ARE TO BE CELBRATED WITH FESTIVITY. The reasons
+are, because ante-nuptial love, which was that of the bridegroom and the
+bride, on this occasion descends into their hearts, and spreading itself
+thence in every direction into all parts of the body, the delights of
+marriage are made sensible, whereby the minds of the parties are led to
+festive thoughts and also let loose to festivities so far as is
+allowable and becoming; to favor which, it is expedient that the
+festivities of their minds be indulged in company, and they themselves
+be thereby introduced into the joys of conjugial love.
+
+310. XIV. AFTER THE NUPTIALS, THE MARRIAGE OF THE SPIRIT IS MADE ALSO
+THE MARRIAGE OF THE BODY, AND THEREBY A FULL MARRIAGE. All things which
+a man does in the body, flow in from his spirit; for it is well known
+that the mouth does not speak of itself, but that it is the thinking
+principle of the mind which speaks by it; also that the hands do not act
+and the feet walk of themselves, but that it is the will of the mind
+which performs those operations by them; consequently, that the mind
+speaks and acts by its organs in the body: hence it is evident, that
+such as the mind is, such are the speech of the mouth and the actions of
+the body. From these premises it follows as a conclusion that the mind,
+by a continual influx, arranges the body so that it may act similarly
+and simultaneously with itself; wherefore the bodies of men viewed
+interiorly are merely forms of their minds exteriorly organized to
+effect the purposes of the soul. These things are premised, in order
+that it may be perceived why the minds or spirits are first to be united
+as by marriage, before they are also further united in the body; namely,
+that while the marriages become of the body, they may also be marriages
+of the spirit; consequently, that married partners may mutually love
+each other from the spirit, and thence from the body. From this ground
+let us now take a view of marriage. When conjugial love unites the minds
+of two persons, and forms them into a marriage, in such case it also
+unites and forms their bodies into a marriage; for, as we have said, the
+form of the mind is also interiorly the form of the body; only with this
+difference, that the latter form is outwardly organized to effect that
+to which the interior form of the body is determined by the mind. But
+the mind formed from conjugial love is not only interiorly in the whole
+body, round about in every part, but moreover is interiorly in the
+organs appropriated to generation, which in their region are situated
+beneath the other regions of the body, and in which are terminated the
+forms of the mind with those who are united in conjugial love:
+consequently the affections and thoughts of their minds are determined
+thither; and the activities of such minds differ in this respect from
+the activities of minds arising from other loves, that the latter loves
+do not reach thither. The conclusion resulting from these considerations
+is, that such as conjugial love is in the minds or spirits of two
+persons, such is it interiorly in those its organs. But it is
+self-evident that a marriage of the spirit after the nuptials becomes
+also a marriage of the body, thus a full marriage, consequently, if a
+marriage in the spirit is chaste, and partakes of the sanctity of
+marriage, it is chaste also, and partakes of its sanctity, when it is in
+its fulness in the body; and the case is reversed if a marriage in the
+spirit is unchaste.
+
+311. XV. SUCH IS THE ORDER OF CONJUGIAL LOVE WITH ITS MODES FROM ITS
+FIRST HEAT TO ITS FIRST TORCH. It is said from its first heat to its
+first torch, because vital heat is love, and conjugial heat or love
+successively increases, and at length as it were into a flame or torch.
+We have said "to its first torch," because we mean the first state after
+the nuptials, when that love burns; but what its quality becomes after
+this torch, in the marriage itself, has been described in the preceding
+chapters; but in this part we are explaining its order from the
+beginning of its career to this its first goal. That all order proceeds
+from first principles to last, and that the last become the first of
+some following order, also that all things of the middle order are the
+last of a prior and the first of a following order, and that thus ends
+proceed continually through causes into effects, may be sufficiently
+confirmed and illustrated to the eye of reason from what is known and
+visible in the world; but as at present we are treating only of the
+order in which love proceeds from its first starting-place to its goal,
+we shall pass by such confirmation and illustration, and only observe on
+this subject, that such as the order of this love is from its first heat
+to its first torch, such it is in general, and such is its influence in
+its progression afterwards; for in this progression it unfolds itself,
+according to the quality of its first heat: if this heat was chaste, its
+chasteness is strengthened as it proceeds; but if it was unchaste, its
+unchasteness increases as it advances, until it is deprived of all that
+chasteness which, from the time of betrothing, belonged to it from
+without, but not from within.
+
+312. XVI. CONJUGIAL LOVE PRECIPITATED WITHOUT ORDER AND THE MODES
+THEREOF, BURNS UP THE MARROWS AND IS CONSUMED. So it is said by some in
+the heavens; and by the marrows they mean the interiors of the mind and
+body. The reason why these are burnt up, that is, consumed, by
+precipitated conjugial love is, because that love in such case begins
+from a flame which eats up and corrupts those interiors, in which as in
+its principles conjugial love should reside, and from which it should
+commence. This comes to pass if the man and woman without regard to
+order precipitate marriage, and do not look to the Lord, and consult
+their reason, but reject betrothing and comply merely with the flesh:
+from the ardor of which, if that love commences, it becomes external and
+not internal, thus not conjugial; and such love may be said to partake
+of the shell, not of the kernel; or may be called fleshly, lean, and
+dry, because emptied of its genuine essence. See more on this subject
+above n. 305.
+
+313. XVII. THE STATES OF THE MINDS OF EACH OF THE PARTIES PROCEEDING IN
+SUCCESSIVE ORDER, FLOW INTO THE STATE OF MARRIAGE; NEVERTHELESS IN ONE
+MANNER WITH THE SPIRITUAL AND IN ANOTHER WITH THE NATURAL. That the last
+state is such as that of the successive order from which it is formed
+and exists, is a rule, which from its truth must be acknowledged by the
+learned; for thereby we discover what influx is, and what it effects. By
+influx we mean all that which precedes, and constitutes what follows,
+and by things following in order constitutes what is last; as all that
+which precedes with a man, and constitutes his wisdom; or all that which
+precedes with a statesman, and constitutes his political skill; or all
+that which precedes with a theologian, and constitutes his erudition; in
+like manner all that which proceeds from infancy, and constitutes a man;
+also what proceeds in order from a seed and a twig, and makes a tree,
+and afterwards what proceeds from a blossom, and makes its fruit; in
+like manner all that which precedes and proceeds with a bridegroom and
+bride, and constitutes their marriage: this is the meaning of influx.
+That all those things which precede in minds form series, which collect
+together, one next to another, and one after another, and that these
+together compose a last or ultimate, is as yet unknown in the world; but
+as it is a truth from heaven, it is here adduced for it explains what
+influx effects, and what is the quality of the last or ultimate, in
+which the above-mentioned series successively formed co-exist. From
+these considerations it may be seen that the states of the minds of each
+of the parties proceeding in successive order flow into the state of
+marriage. But married partners after marriage are altogether ignorant of
+the successive things which are insinuated into, and exist in their
+minds (_animis_) from things antecedent; nevertheless it is those things
+which give form to conjugial love, and constitute the state of their
+minds; from which state they act the one with the other. The reason why
+one state is formed from one order with such as are spiritual, and from
+another with such as are natural, is, because the spiritual proceed in a
+just order, and the natural in an unjust order; for the spiritual look
+to the Lord, and the Lord provides and leads the order; whereas the
+natural look to themselves, and thence proceed in an inverted order;
+wherefore with the latter the state of marriage is inwardly full of
+unchasteness; and as that unchasteness abounds, so does cold; and as
+cold abounds so do the obstructions of the inmost life, whereby its vein
+is closed and its fountain dried.
+
+314. XVIII. THERE ARE SUCCESSIVE AND SIMULTANEOUS ORDER, AND THE LATTER
+IS FROM THE FORMER AND ACCORDING TO IT. This is adduced as a reason
+tending to confirm what goes before. It is well known that there exist
+what is successive and what is simultaneous; but it is unknown that
+simultaneous order is grounded in successive, and is according to it;
+yet how things successive enter into things simultaneous, and what order
+they form therein, it is very difficult to present to the perception,
+since the learned are not in possession of any ideas that can elucidate
+the subject; and as the first idea respecting this arcanum cannot be
+suggested in few words, and to treat this subject at large would
+withdraw the mind from a more comprehensive view of the subject of
+conjugial love, it may suffice for illustration to quote what we have
+adduced in a compendium respecting those two orders, the successive and
+the simultaneous, and respecting the influx of the former into the
+latter, in THE DOCTRINE OF THE NEW JERUSALEM RESPECTING THE SACRED
+SCRIPTURE, where are these words: "There are in heaven and in the world
+successive order and simultaneous order. In successive order one thing
+follows after another from the highest to the lowest; but in
+simultaneous order one thing is next to another from the inmost to the
+outermost. Successive order is like a column with steps from the highest
+to the lowest; but simultaneous order is like a work cohering from the
+centre to the surface. Successive order becomes in the ultimate
+simultaneous in this manner; the highest things of successive order
+become the inmost of simultaneous, and the lowest things of successive
+order become the outermost of simultaneous; comparatively as when a
+column of steps subsides, it becomes a body cohering in a plane. Thus
+what is simultaneous is formed from what is successive; and this in all
+things both of the spiritual and of the natural world." See n. 38, 65,
+of that work; and several further observations on this subject in the
+ANGELIC WISDOM RESPECTING THE DIVINE LOVE AND DIVINE WISDOM, n. 205-229.
+The case is similar with successive order leading to marriage, and with
+simultaneous order in marriage; namely, that the latter is from the
+former, and according to it. He that is acquainted with the influx of
+successive order into simultaneous, may comprehend the reason why the
+angels can see in a man's hand all the thoughts and intentions of his
+mind, and also why wives, from their husbands' hands on their bosoms,
+are made sensible of their affections; which circumstance has been
+occasionally mentioned in the MEMORABLE RELATIONS. The reason of this
+is, because the hands are the ultimates of man, wherein the
+deliberations and conclusions of his mind terminate, and there
+constitute what is simultaneous: therefore also in the Word, mention is
+made of a thing's being inscribed on the hands.
+
+       *       *       *       *       *
+
+315. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. On a
+certain time I saw not far from me a meteor--a cloud divided into
+smaller clouds, some of which were of an azure color, some opaque, and
+as it were in collision together. They were streaked with translucent
+irradiations of light, which at one time appeared sharp like the points
+of swords, at another, blunt like broken swords. The streaks sometimes
+darted out forwards, at others they drew themselves in again, exactly
+like combatants; thus those different colored lesser clouds appeared to
+be at war together; but it was only their manner of sporting with each
+other. And as this meteor appeared at no great distance from me, I
+raised my eyes, and looking attentively, I saw boys, youths, and old
+men, entering a house which was built of marble, on a foundation of
+porphyry; and it was over this house that the phenomenon appeared. Then
+addressing myself to one that was entering, I asked, "What house is
+this?" He answered, "It is a gymnasium, where young persons are
+initiated into various things relating to wisdom." On hearing this, I
+went in with them, being then in the spirit, that is, in a similar state
+with men of the spiritual world, who are called spirits and angels; and
+lo! in the gymnasium there were in front a desk, in the middle, benches,
+at the sides round about, chairs, and over the entrance, an orchestra.
+The desk was for the young men that were to give answers to the problem
+at that time to be proposed, the benches were for the audience, the
+chairs at the sides were for those who on former occasions had given
+wise answers, and the orchestra was for the seniors, who were
+arbitrators and judges: in the middle of the orchestra was a pulpit,
+where there sat a wise man, whom they called the head master, who
+proposed the problems to which the young men gave their answers from the
+desk. When all were assembled, this man arose from the pulpit and said,
+"Give an answer now to this problem, and solve it if you can, WHAT IS
+THE SOUL, AND WHAT IS ITS QUALITY?" On hearing this problem all were
+amazed, and made a muttering noise; and some of the company on the
+benches exclaimed, "What mortal man, from the age of Saturn to the
+present time, has been able by any rational thought to see and ascertain
+what the soul is, still less what is its quality? Is not this subject
+above the sphere of all human understanding?" But it was replied from
+the orchestra, "It is not above the understanding, but within it and in
+its view; only let the problem be answered." Then the young men, who
+were chosen on that day to ascend the desk, and give an answer to the
+problem, arose. They were five in number, who had been examined by the
+seniors, and found to excel in sagacity, and were then sitting on
+couches at the sides of the desk. They afterwards ascended in the order
+in which they were seated; and every one, when he ascended, put on a
+silken tunic of an opaline color, and over it a robe of soft wool
+interwoven with flowers, and on his head a cap, on the crown of which
+was a bunch of roses encircled with small sapphires. The first youth
+thus clad ascended the desk, and thus began: "What the soul is, and what
+is its quality, has never been revealed to any one since the day of
+creation, being an arcanum in the treasuries of God alone; but this has
+been discovered, that the soul resides in a man as a queen; yet where
+her palace is, has been a matter of conjecture among the learned. Some
+have supposed it to be in a small tubercle between the cerebrum and the
+cerebellum, which is called the pineal gland: in this they have fixed
+the soul's habitation, because the whole man is ruled from those two
+brains, and they are regulated by that tubercle; therefore whatever
+regulates the brains, regulates also the whole man from the head to the
+heel." He also added, "Hence this conjecture appeared as true or
+probable to many in the world; but in the succeeding age it was rejected
+as groundless." When he had thus spoken, he put off the robe, the tunic,
+and the cap, which the second of the selected speakers put on, and
+ascended the desk. His sentiments concerning the soul are as follows:
+"In the whole heaven and the whole world it is unknown what the soul is,
+and what is its quality; it is however known that there is a soul, and
+that it is in man; but in what part of him is a matter of conjecture.
+This is certain, that it is in the head, since the head is the seat
+where the understanding thinks, and the will intends; and in front in
+the face of the head are man's five sensories, receiving life from the
+soul alone which resides in the head; but in what particular part of the
+head the soul has its more immediate residence, I dare not take upon me
+to say; yet I agree with those who fix its abode in the three ventricles
+of the brain, sometimes inclining to the opinion of those who fix it in
+the _corpora striata_ therein, sometimes to theirs who fix it in the
+medullary substance of each brain, sometimes to theirs who fix it in the
+cortical substance, and sometimes to theirs who fix it in the _dura
+mater_; for arguments, and those too of weight, have not been wanting in
+the support of each of these opinions. The arguments in favor of the
+three ventricles of the brain have been, that those ventricles are the
+recipients of the animal spirits and of all the lymphs of the brain: the
+arguments in favor of the _corpora striata_ have been, that these bodies
+constitute the marrow, through which the nerves are emitted, and by
+which each brain is continued into the spine; and from the spine and the
+marrow there is an emanation of fibres serving for the contexture of the
+whole body: the arguments in favor of the medullary substance of each
+brain have been, that this substance is a collection and congeries of
+all the fibres, which are the rudiments or beginnings of the whole man:
+the arguments in favor of the cortical substance have been, that in that
+substance are contained the prime and ultimate ends, and consequently
+the principles of all the fibres, and thereby of all the senses and
+motions: the arguments in favor of the _dura mater_ have been, that it
+is the common covering of each brain, and hence by some kind of
+continuous principle extends itself over the heart and the viscera of
+the body. As to myself, I am undetermined which of these opinions is the
+most probable, and therefore I leave the matter to your determination
+and decision." Having thus concluded he descended from the desk, and
+delivered the tunic, the robe, and the cap, to the third, who mounting
+into the desk began as follows: "How little qualified is a youth like
+myself for the investigation of so sublime a theorem! I appeal to the
+learned who are here seated at the sides of the gymnasium; I appeal to
+you wise ones in the orchestra; yea, I appeal to the angels of the
+highest heaven, whether any person, from his own rational light, is able
+to form any idea concerning the soul; nevertheless I, like others, can
+guess about the place of its abode in man; and my conjecture is, that it
+is in the heart and thence in the blood; and I ground my conjecture on
+this circumstance, that the heart by its blood rules both the body and
+the head; for it sends forth a large vessel called the _aorta_ into the
+whole body, and vessels called the carotids into the whole head; hence
+it is universally agreed, that the soul from the heart by means of the
+blood supports, nourishes, and vivifies the universal organical system
+both of the body and the head. As a further proof of this position it
+may be urged, that in the Sacred Scripture frequent mention is made of
+the soul and the heart; as where it is said, Thou shalt love God from
+the whole soul and the whole heart; and that God creates in man a new
+soul and a new heart, Deut. vi. 5; chap. x. 12; chap. xi. 13; chap.
+xxvi. 16; Jerem. xxxii. 41; Matt, xxii. 37; Mark xii. 30, 33; Luke x.
+27; and in other places: it is also expressly said, that the blood is
+the soul of the flesh, Levit. xvii. 11, 14." At these words, the cry of
+"Learned! learned!" was heard in the assembly, and was found to proceed
+from some of the canons. After this a fourth, clad in the garments of
+the former speaker, ascended the desk, and thus began: "I also am
+inclined to suspect that not a single person can be found of so subtle
+and refined a genius as to be able to discover what the soul is, and
+what is its quality; therefore I am of opinion, that in attempting to
+make the discovery, subtlety will be spent in fruitless labor;
+nevertheless from my childhood I have continued firm in the opinion of
+the ancients, that the soul of man is in the whole of him, and in every
+part of the whole, and thus that it is in the head and in all its parts,
+as well as in the body and in all its parts; and that it is an idle
+conceit of the moderns to fix its habitation in any particular part, and
+not in the body throughout; besides, the soul is a spiritual substance,
+of which there cannot be predicated either extension or place, but
+habitation and impletion; moreover, when mention is made of the soul,
+who does not conceive life to be meant? and is not life in the whole and
+in every part?" These sentiments were favorably received by a great part
+of the audience. After him the fifth rose, and, being adorned with the
+same insignia, thus delivered himself from the desk: "I will not waste
+your time and my own in determining the place of the soul's residence,
+whether it be in some particular part of the body, or in the whole; but
+from my mind's storehouse I will communicate to you my sentiments on the
+subject, What is the soul, and what is its quality? No one conceives of
+the soul but as of a pure somewhat, which may be likened to ether, or
+air, or wind, containing a vital principle, from the rationality which
+man enjoys above the beasts. This opinion I conceive to be founded on
+the circumstance, that when a man expires, he is said to breathe forth
+or emit his soul or spirit; hence also the soul which lives after death
+is believed to be such a breath or vapor animated by some principle of
+thinking life, which is called the soul; and what else can the soul be?
+But as I heard it declared from the orchestra, that this problem
+concerning the soul, its nature and quality, is not above the
+understanding, but is within it and in its view, I intreat and beseech
+you, who have made this declaration, to unfold this eternal arcanum
+yourselves." Then the elders in the orchestra turned their eyes towards
+the head master, who had proposed the problem, and who understood by
+their signs that they wished him to descend and teach the audience: so
+he instantly quitted the pulpit, passed through the auditory, and
+entered the desk, and there, stretching out his hand, he thus began:
+"Let me bespeak your attention: who does not believe the soul to be the
+inmost and most subtle essence of man? and what is an essence without a
+form, but an imaginary entity? wherefore the soul is a form, and a form
+whose qualities and properties I will now describe. It is a form of all
+things relating to love, and of all things relating to wisdom. All
+things relating to love are called affections, and those relating to
+wisdom are called perceptions. The latter derived from the former and
+thereby united with them constitute one form, in which are contained
+innumerable things in such an order, series, and coherence, that they
+may be called a one; and they may be called a one also for this reason,
+because nothing can be taken away from it, or added to it, but the
+quality of the form is changed. What is the human soul but such a form?
+are not all things relating to love and all things relating to wisdom
+essentials of that form? and are not these things appertaining to a man
+in his soul, and by derivation from the soul in his head and body? You
+are called spirits and angels; and in the world you believed that
+spirits and angels are like mere wind or ether, and thus mere mind and
+animation; and now you see clearly that you are truly, really, and
+actually men, who, during your abode in the world, lived and thought in
+a material body, and knew that a material body does not live and think,
+but a spiritual substance in that body; and this substance you called
+the soul, whose form you then were ignorant of, but now have seen and
+continue to see. You all are souls, of whose immortality you have heard,
+thought, said, and written so much; and because you are forms of love
+and wisdom from God, you can never die. The soul therefore is a human
+form, from which the smallest thing cannot be taken away, and to which
+the smallest thing cannot be added; and it is the inmost of all the
+forms of the whole body: and since the forms which are without receive
+from the inmost both essence and form, therefore you are souls, as you
+appear to yourselves and to us: in a word, the soul is the very man
+himself, because it is the inmost man; therefore its form is fully and
+perfectly the human form: nevertheless it is not life, but the proximate
+receptacle of life from God, and thereby the habitation of God." When he
+had thus spoken, many expressed their approbation; but some said, "We
+will weigh the matter." I immediately went home, and lo! over the
+gymnasium, instead of the foregoing meteor, there appeared a bright
+cloud, without streaks or rays that seemed to combat with each other,
+and which, penetrating through the roof, entered, and illuminated the
+walls; and I was informed, that they saw some pieces of writing, and
+among others this, "_Jehovah God breathed into the man's nostrils the
+SOUL OF LIVES, and the man became a LIVING SOUL_," Gen. ii. 7.
+
+316. THE SECOND MEMORABLE RELATION. Some time ago, as I was walking with
+my mind (_animus_) at rest, and in a state of delightful mental peace, I
+saw at a distance a grove, in the midst of which was an avenue leading
+to a small palace, into which maidens and youths, husbands and wives
+were entering. I also went thither in spirit, and asked the keeper who
+was standing at the entrance, whether I also might enter? He looked at
+me; upon which I said, "Why do you look at me?" He replied, "I look at
+you that I may see whether the delight of peace, which appears in your
+face, partakes at all of the delight of conjugial love. Beyond this
+avenue there is a little garden, and in the midst of it a house, where
+there are two novitiate conjugial partners, who to-day are visited by
+their friends of both sexes, coming to pay their congratulations. I do
+not know those whom I admit; but I was told that I should know them by
+their faces: those in whom I saw the delights of conjugial love, I was
+to admit, and none else." All the angels can see from the faces of
+others the delights of their hearts; and he saw the delight of that love
+in my face, because I was then meditating on conjugial love. This
+meditation beamed forth from my eyes, and thence entered into the
+interiors of my face: he therefore told me that I might enter. The
+avenue through which I entered was formed of fruit trees connected
+together by their branches, which made on each side a continued
+espalier. Through the avenue I entered the little garden, which breathed
+a pleasant fragrance from its shrubs and flowers. The shrubs and flowers
+were in pairs; and I was informed that such little gardens appear about
+the houses where there are and have been nuptials, and hence they are
+called nuptial gardens. I afterwards entered the house, where I saw the
+two conjugial partners holding each other by the hands, and conversing
+together from love truly conjugial; and as I looked, it was given me to
+see from their faces the image of conjugial love, and from their
+conversation the vital principle thereof. After I, with the rest of the
+company, had paid them my respects, and wished them all happiness, I
+went into the nuptial garden, and saw on the right side of it a company
+of youths, to whom all who came out of the house resorted. The reason of
+their resorting to them was, because they were conversing respecting
+conjugial love, and conversation on this subject attracts to it the
+minds (_animos_) of all by a certain occult power. I then listened to a
+wise one who was speaking on the subject; and the sum of what I heard is
+as follows: That the divine providence of the Lord is most particular
+and thence most universal in respect to marriages in the heavens:
+because all the felicities of heaven issue from the delights of
+conjugial love, like sweet waters from the sweet source of a fountain;
+and that on this account it is provided by the Lord that conjugial pairs
+be born, and that these pairs be continually educated for marriage,
+neither the maiden nor the youth knowing anything of the matter; and
+after a stated time, when they both become marriageable, they meet as by
+chance, and see each other; and that in this case they instantly know,
+as by a kind of instinct, that they are pairs, and by a kind of inward
+dictate think within themselves, the youth, that she is mine, and the
+maiden, that he is mine; and when this thought has existed for some time
+in the mind of each, they deliberately accost each other, and betroth
+themselves. It is said, "as by chance," and "as by instinct," and the
+meaning is, by the divine providence; since, while the divine providence
+is unknown, it has such an appearance. That conjugial pairs are born and
+educated to marriage, while each party is ignorant of it, he proved by
+the conjugial likeness visible in the faces of each; also by the
+intimate and eternal union of minds (_animorum_) and minds (_mentium_),
+which could not possibly exist, as it does in heaven, without being
+foreseen and provided by the Lord. When the wise one had proceeded thus
+far with his discourse, and had received the applauses of the company,
+he further added, that in the minutest things with man, both male and
+female, there is a conjugial principle; but still the conjugial
+principle with the male is different from what it is with the female;
+also that in the male conjugial principle there is what is conjunctive
+with the female conjugial principle, and _vice versa_, even in the
+minutest things. This he confirmed by the marriage of the will and the
+understanding in every individual, which two principles act together
+upon the minutest things of the mind and of the body; from which
+considerations it may be seen, that in every substance, even the
+smallest, there is a conjugial principle; and that this is evident from
+the compound substances which are made up of simple substances; as that
+there are two eyes, two ears, two nostrils, two cheeks, two lips, two
+arms with hands, two loins, two feet, and within in man two hemispheres
+of the brain, two ventricles of the heart, two lobes of the lungs, two
+kidneys, two testicles; and where there are not two, still they are
+divided into two. The reason why there are two is, because the one is of
+the will and the other of the understanding, which act wonderfully in
+each other to present a one; wherefore the two eyes make one sight, the
+two ears one hearing, the two nostrils one smell, the two lips one
+speech, the two hands one labor, the two feet one pace, the two
+hemispheres of the brain one habitation of the mind, the two chambers of
+the heart one life of the body by the blood, the two lobes of the lungs
+one respiration, and so forth; but the male and female principles,
+united by love truly conjugial, constitute one life fully human. While
+he was saying these things, there appeared red lightning on the right,
+and white lightning on the left; each was mild, and they entered through
+the eyes into the mind, and also enlightened it. After the lightning it
+also thundered; which was a gentle murmur from the angelic heaven
+flowing down and increasing. On hearing and seeing these things, the
+wise one said, "These are to remind me to add the following
+observations: that of the above pairs, the right one signifies their
+good, and the left their truth; and that this is from the marriage of
+good and truth, which is inscribed on man in general and in every one of
+his principles; and good has reference to the will, and truth to the
+understanding, and both together to a one. Hence, in heaven the right
+eye is the good of vision, and the left the truth thereof; also the
+right ear is the good of hearing, and the left the truth thereof; and
+likewise the right hand is the good of a man's ability, and the left the
+truth thereof; and in like manner in the rest of the above pairs; and
+since the right and left have such significations, therefore the Lord
+said, 'If thy right eye scandalize thee, pluck it out; and if thy right
+hand scandalize thee, cut it off;' whereby he meant, if good becomes
+evil, the evil must be cast out. This is the reason also why he said to
+his disciples that they should cast the net on the right side of the
+ship; and that when they did so, they took a great multitude of fishes;
+whereby he meant that they should teach the good of charity, and that
+thus they would collect men." When he had said these things, the two
+lightnings again appeared, but milder than before; and then it was seen,
+that the lightning on the left derived its whiteness from the
+red-shining fire of the lightning on the right; on seeing which he said,
+"This is a sign from heaven tending to confirm what I have said; because
+what is firy in heaven is good, and what is white in heaven is truth;
+and its being seen that the lightning on the left derived its whiteness
+from the red-shining fire of the lightning on the right, is a
+demonstrative sign that the whiteness of light, or light, is merely the
+splendor of fire." On hearing this all went home, inflamed with the good
+and truth of gladness, in consequence of the above lightnings, and of
+the conversation respecting them.
+
+       *       *       *       *       *
+
+ON REPEATED MARRIAGES.
+
+317. It may come to be a matter of question, whether conjugial love,
+which is that of one man with one wife, after the death of one of the
+parties, can be separated, or transferred, or superinduced; also whether
+repeated marriages have any thing in common with polygamy, and thereby
+whether they may be called successive polygamies; with several other
+inquiries which often add scruples to scruples with men of a reasoning
+spirit. In order therefore that those who are curious in such
+researches, and who only grope in the shade respecting these marriages,
+may see some light, I have conceived it would be worth while to present
+for their consideration the following articles on the subject: I. _After
+the death of a married partner, again to contract wedlock, depends on
+the preceding conjugial love._ II. _It depends also on the state of
+marriage, in which the parties had lived._ III. _With those who have not
+been in love truly conjugial there is no obstacle or hindrance to their
+again contracting wedlock._ IV. _Those who had lived together in love
+truly conjugial are unwilling to marry again, except for reasons
+separate from conjugial love._ V. _The state of the marriage of a youth
+with a maiden differs from that of a youth with a widow._ VI. _The state
+of the marriage of a widower with a maiden differs also from that of a
+widower with a widow._ VII. _The varieties and diversities of these
+marriages as to love and its attributes are innumerable._ VIII. _The
+state of a widow is more grievous than that of a widower._ We proceed to
+the explanation of each article.
+
+318. I. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT WEDLOCK,
+DEPENDS ON THE PRECEDING CONJUGIAL LOVE. Love truly conjugial is like a
+balance, in which the inclinations for repeated marriages are weighed:
+so far as the preceding conjugial love had been genuine, so far the
+inclination for another marriage is weak; but so far as the preceding
+love had not been genuine, so far the inclination to another marriage is
+usually strong. The reason of this is obvious; because conjugial love is
+in a similar degree a conjunction of minds, which remains in the life of
+the body of the one party after the decease of the other; and this holds
+the inclination as a scale in a balance, and causes a preponderance
+according to the appropriation of true love. But since the approach to
+this love is seldom made at this day except for a few paces, therefore
+the scale of the preponderance of the inclination generally rises to a
+state of equilibrium, and from thence inclines and tends to the other
+side, that is, to marriage. The contrary is the case with those, whose
+preceding-love in the former marriage has not been truly conjugial,
+because in proportion as that love is not genuine, there is in a like
+degree a disjunction of minds, which also remains in the life of the
+body of the one party after the decease of the other; and this enters
+the will disjoined from that of the other, and causes an inclination for
+a new connection; in favor of which the thought arising from the
+inclination of the will induces the hope of a more united, and thereby a
+more delightful connection. That inclinations to repeated marriages
+arise from the state of the preceding love, is well known, and is also
+obvious to reason: for love truly conjugial is influenced by a fear of
+loss, and loss is followed by grief; and this grief and fear reside in
+the very inmost principles of the mind. Hence, so far as that love
+prevails, so far the soul inclines both in will and in thought, that is,
+in intention, to be in the subject with and in which it was: from these
+considerations it follows, that the mind is kept balancing towards
+another marriage according to the degree of love in which it was in the
+former marriage. Hence it is that after death the same parties are
+re-united, and mutually love each other as they did in the world: but as
+we said above, such love at this day is rare, and there are few who make
+the slightest approach to it; and those who do not approach it, and
+still more those who keep at a distance from it, as they were desirous
+of separation in the matrimonial life heretofore passed, so after death
+they are desirous of being united to another. But respecting both these
+sorts of persons more will be said in what follows.
+
+319. II. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT
+WEDLOOK, DEPENDS ALSO ON THE STATE OF MARRIAGE IN WHICH THE PARTIES HAD
+LIVED. By the State of marriage here we do not mean the state of love
+treated of in the foregoing article, because the latter causes an
+internal inclination to marriage or from it; but we mean the state of
+marriage which causes an external inclination to it or from it; and this
+state with its inclinations is manifold: as, 1. If there are children in
+the house, and a new mother is to be provided for them. 2. If there is a
+wish for a further increase of children. 3. If the house is large and
+full of servants of both sexes. 4. If the calls of business abroad
+divert the mind from domestic concerns, and without a new mistress there
+is reason to fear misery and misfortune. 5. If mutual aids and offices
+require that married partners be engaged in various occupations and
+employments. 6. Moreover it depends on the temper and disposition of the
+separated partner, whether after the first marriage the other partner
+can or cannot live alone, or without a consort. 7. The preceding
+marriage also disposes the mind either to be afraid of married life, or
+in favor of it. 8. I have been informed that polygamical love and the
+love of the sex, also the lust of deflowering and the lust of variety,
+have induced the minds (_animos_) of some to desire repeated marriages;
+and that the minds of some have also been induced thereto by a fear of
+the law and of the loss of reputation, in case they commit whoredom:
+besides several other circumstances which promote external inclinations
+to matrimony.
+
+320. III. WITH THOSE WHO HAVE NOT BEEN IN LOVE TRULY CONJUGIAL, THERE IS
+NO OBSTACLE OR HINDRANCE TO THEIR AGAIN CONTRACTING WEDLOCK. With those
+who have not been principled in conjugial love, there is no spiritual or
+internal, but only a natural or external bond; and if an internal bond
+does not keep the external in its order and tenor, the latter is but
+like a bundle when the bandage is removed, which flows every way
+according as it is tossed or driven by the wind. The reason of this is,
+because what is natural derives its origin from what is spiritual, and
+in its existence is merely a mass collected from spiritual principles;
+wherefore if the natural be separated from the spiritual, which produced
+and as it were begot it, it is no longer kept together interiorly, but
+only exteriorly by the spiritual, which encompasses and binds it in
+general, and does not tie it and keep it tied together in particular.
+Hence it is, that the natural principle separated from the spiritual, in
+the case of two married partners, does not cause any conjunction of
+minds, and consequently of wills, but only a conjunction of some
+external affections, which are connected with the bodily senses. The
+reason why nothing opposes and hinders such persons from again
+contracting wedlock, is, because they have not been the essentials of
+marriage; and hence those essentials do not at all influence them after
+separation by death: therefore they are then absolutely at their own
+disposal, whether they be widowers or widows, to bind their sensual
+affections with whomsoever they please, provided there be no legal
+impediment. Neither do they themselves think of marriages in any other
+than a natural view, and from a regard to convenience in supplying
+various necessities and external advantages, which after the death of
+one of the parties may again be supplied by another; and possibly, if
+their interior thoughts were viewed, as in the spiritual world, there
+would not be found in them any distinction between conjugial unions and
+extra-conjugial connections. The reason why it is allowable for these to
+contract repeated marriages, is, as above-mentioned, because merely
+natural connections are after death of themselves dissolved and fall
+asunder; for by death the external affections follow the body, and are
+entombed with it; those only remaining which are connected with internal
+principles. But it is to be observed, that marriages interiorly
+conjunctive can scarcely be entered into in the world, because elections
+of internal likenesses cannot there be provided by the Lord as in the
+heavens; for they are limited in many ways, as to equals in rank and
+condition, within the country, city, and village where they live; and in
+the world for the most part married partners are held together merely by
+externals, and thus not by internals, which internals do not shew
+themselves till some time after marriage, and are only known when they
+influence the externals.
+
+321. IV. THOSE WHO HAD LIVED TOGETHER IN LOVE TRULY CONJUGIAL ARE
+UNWILLING TO MARRY AGAIN, EXCEPT FOR REASONS SEPARATE FROM CONJUGIAL
+LOVE. The reasons why those who had lived in love truly conjugial, after
+the death of their married partners are unwilling to marry again, are as
+follow. 1. Because they were united as to their souls, and thence as to
+their minds; and this union, being spiritual, is an actual junction of
+the soul and mind of one of the parties to those of the other, which
+cannot possibly be dissolved; that such is the nature of spiritual
+conjunction, has been constantly shewn above. 2. Because they were also
+united as to their bodies by the receptions of the propagation of the
+soul of the husband by the wife, and thus by the insertion of his life
+into hers, whereby a maiden becomes a wife; and on the other hand by the
+reception of the conjugial love of the wife by the husband, which
+disposes the interiors of his mind, and at the same time the interiors
+and exteriors of his body, into a state receptible of love and
+perceptible of wisdom, which makes him from a youth become a husband;
+see above, n. 198. 3. Because a sphere of love from the wife, and a
+sphere of understanding from the man, is continually flowing forth, and
+because it perfects conjunctions, and encompasses them with its pleasant
+influence, and unites them; see also above, n. 223. 4. Because married
+partners thus united think of, and desire what is eternal, and because
+on this idea their eternal happiness is founded; see n. 216. 5. From
+these several considerations it is, that they are no longer two, but one
+man, that is, one flesh. 6. That such a union cannot be destroyed by the
+death of one of the parties, is manifest to the sight of a spirit. 7. To
+the above considerations shall be added this new information, that two
+such conjugial partners, after the death of one, are still not
+separated; since the spirit of the deceased dwells continually with that
+of the survivor, and this even to the death of the latter, when they
+again meet and are reunited, and love each other more tenderly than
+before, because they are then in the spiritual world. Hence flows this
+undeniable consequence, that those who had lived in love truly
+conjugial, are unwilling to marry again. But if they afterwards contract
+something like marriage, it is for reasons separate from conjugial love,
+which are all external; as in case there are young children in the
+house, and the care of them requires attention; if the house is large
+and full of servants of both sexes; if the calls of business abroad
+divert the mind from domestic concerns; if mutual aids and offices are
+necessary; with other cases of a like nature.
+
+322. V. THE STATE OF THE MARRIAGE OF A YOUTH WITH A MAIDEN DIFFERS FROM
+THAT OF A YOUTH WITH A WIDOW. By states of marriage we mean the states
+of the life of each party, the husband and the wife, after the nuptials,
+thus in the marriage, as to the quality of the intercourse at that time,
+whether it be internal, that is of souls and minds, which is intercourse
+in the principle idea, or whether it be only external, that is of minds
+(_animorum_), of the senses, and of the body. The state of marriage of a
+youth with a maiden is essentially itself initiatory to genuine
+marriage; for between these conjugial love can proceed in its just
+order, which is from its first heat to its first torch, and afterwards
+from its first seed with the youth-husband, and from its first flower
+with the maiden-wife, and thus generate, grow, and fructify, and
+introduce itself into those successive states with both parties
+mutually; but if otherwise, the youth or the maiden was not really such,
+but only in external form. But between a youth and a widow there is not
+such an initiation to marriage from first principles, nor a like
+progression in marriage, since a widow is more at her own disposal, and
+under her own jurisdiction, than a maiden; wherefore a youth addresses
+himself differently to his wife if she were a widow, from what he does
+if she were a maiden. But herein there is much variety and diversity;
+therefore the subject is here mentioned only in a general way.
+
+323. VI. THE STATE OF THE MARRIAGE OF A WIDOWER WITH A MAIDEN DIFFERS
+ALSO FROM THAT OF A WIDOWER WITH A WIDOW. For a widower has already been
+initiated into married life which a maiden has to be; and yet conjugial
+love perceives and is sensible of its pleasantness and delight in mutual
+initiation; a youth-husband and a maiden-wife perceive and are sensible
+of things ever new in whatever occurs, whereby they are in a kind of
+continual initiation and consequent amiable progression. The case is
+otherwise in the state of the marriage of a widower with a maiden: the
+maiden-wife has an internal inclination, whereas with the man that
+inclination has passed away; but herein there is much variety and
+diversity: the case is similar in a marriage between a widower and a
+widow; however, except this general notion, it is not allowable to add
+anything specifically.
+
+324. VII. THE VARIETIES AND DIVERSITIES OF THESE MARRIAGES AS TO LOVE
+AND ITS ATTRIBUTES ARE INNUMERABLE. There is an infinite variety of all
+things, and also an infinite diversity. By varieties we here mean the
+varieties between those things which are of one genus or species, also
+between the genera and species; but by diversities we here mean the
+diversities between those things which are opposite. Our idea of the
+distinction of varieties and diversities may be illustrated as follows:
+The angelic heaven, which is connected as a one, in an infinite variety,
+no one there being absolutely like another, either as to souls and
+minds, or as to affections, perceptions, and consequent thoughts, or as
+to inclinations and consequent intentions, or as to tone of voice, face,
+body, gesture, and gait, and several other particulars, and yet,
+notwithstanding there are myriads of myriads, they have been and are
+arranged by the Lord into one form, in which there is full unanimity and
+concord; and this could not possibly be, unless they were all, with
+their innumerable varieties, universally and individually under the
+guidance of one: these are what we here mean by varieties. But by
+diversities we mean the opposites of those varieties, which exist in
+hell; for the inhabitants there are diametrically opposite to those in
+heaven; and hell, which consists of such, is kept together as a one by
+varieties in themselves altogether contrary to the varieties in heaven,
+thus by perpetual diversities. From these considerations it is evident
+what is perceived by infinite variety and infinite diversity. The case
+is the same in marriages, namely, that there are infinite varieties with
+those who are in conjugial love, and infinite varieties with those who
+are in adulterous love; and hence, that there are infinite diversities
+between the latter and the former. From these premises it follows, that
+the varieties and diversities in marriages of every genus and species,
+whether of a youth with a maiden, or of a youth with a widow, or of a
+widower with a maiden, or of a widower with a widow exceed all number:
+who can divide infinity into numbers?
+
+325. VIII. THE STATE OF A WIDOW IS MORE GRIEVOUS THAN THAT OF A WIDOWER.
+The reasons for this are both external and internal; the external are
+such as all can comprehend; as: 1. That a widow cannot provide for
+herself and her family the necessaries of life, nor dispose of them when
+acquired, as a man can and as she previously did by and with her
+husband. 2. That neither can she defend herself and her family as is
+expedient; for, while she was a wife, her husband was her defence, and
+as it were her arm; and while she herself was her own (defence and arm),
+she still trusted to her husband. 3. That of herself she is deficient of
+counsel in such things as relate to interior wisdom and the prudence
+thence derived. 4. That a widow is without the reception of love, in
+which as a woman she is principled; thus she is in a state contrary to
+that which was innate and induced by marriage. These external reasons,
+which are natural, have their origin from internal reasons also, which
+are spiritual, like all other things in the world and in the body;
+respecting which see above, n. 220. Those external natural reasons are
+perceived from the internal spiritual reasons which proceed from the
+marriage of good and truth, and principally from the following: that
+good cannot provide or arrange anything but by truth; that neither can
+good defend itself but by truth; consequently that truth is the defence
+and as it were the arm of good; that good without truth is deficient of
+counsel, because it has counsel, wisdom, and prudence by means of truth.
+Now since by creation the husband is truth, and the wife the good
+thereof; or, what is the same thing, since by creation the husband is
+understanding, and the wife the love thereof, it is evident that the
+external or natural reasons, which aggravate the widowhood of a woman,
+have their origin from internal or spiritual reasons. These spiritual
+reasons, together with natural, are meant by what is said of widows in
+several passages in the Word; as may be seen in the APOCALYPSE REVEALED,
+n. 764.
+
+       *       *       *       *       *
+
+326. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. After the
+problem concerning the soul had been discussed and solved in the
+gymnasium, I saw them coming out in order: first came the chief teacher,
+then the elders, in the midst of whom were the five youths who had given
+the answers, and after these the rest. When they were come out they went
+apart to the environs of the house, where there were piazzas surrounded
+by shrubs; and being assembled, they divided themselves into small
+companies, which were so many groups of youths conversing together on
+subjects of wisdom, in each of which was one of the wise persons from
+the orchestra. As I saw these from my apartment, I became in the spirit,
+and in that state I went out to them, and approached the chief teacher,
+who had lately proposed the problem concerning the soul. On seeing me,
+he said. "Who are you? I was surprised as I saw you approaching in the
+way, that at one instant you came into my sight, and the next instant
+went out of it; or that at one time I saw you, and suddenly I did not
+see you: assuredly you are not in the same state of life that we are."
+To this I replied, smiling, "I am neither a player nor a _vertumnus_;
+but I am alternate, at one time in your light, and at another in your
+shade; thus both a foreigner and a native." Hereupon the chief teacher
+looked at me, and said, "You speak things strange and wonderful: tell me
+who you are." I said, "I am in the world in which you have been, and
+from which you have departed, and which is called the natural world; and
+I am also in the world into which you have come, and in which you are,
+which is called the spiritual world. Hence I am in a natural state, and
+at the same time in a spiritual state; in a natural state with men of
+the earth and in a spiritual state with you; and when I am in the
+natural state, you do not see me, but when I am in the spiritual state,
+you do; that such should be my condition, has been granted me by the
+Lord. It is known to you, illustrious sir, that a man of the natural
+world does not see a man of the spiritual world, nor _vice versa_;
+therefore when I let my spirit into the body, you did not see me; but
+when I let it out of the body, you did see me. You have been teaching in
+the gymnasium, that you are souls, and that souls see souls, because
+they are human forms; and you know, that when you were in the natural
+world, you did not see yourself or your souls in your bodies; and this
+is a consequence of the difference between what is spiritual and what is
+natural." When he heard of the difference between what is spiritual and
+what is natural, he said, "What do you mean by that difference? is it
+not like the difference between what is more or less pure? for what is
+spiritual but that which is natural in a higher state of purity?" I
+replied, "The difference is of another kind; it is like that between
+prior and posterior, which bear no determinate proportion to each other:
+for the prior is in the posterior as the cause is in the effect; and the
+posterior is derived from the prior as the effect from its cause: hence,
+the one does not appear to the other." To this the chief teacher
+replied, "I have meditated and ruminated upon this difference, but
+heretofore in vain; I wish I could perceive it." I said, "You shall not
+only perceive the difference between what is spiritual and what is
+natural, but shall also see it." I then proceeded as follows: "You
+yourself are in a spiritual state with your associate spirits, but in a
+natural state with me; for you converse with your associates in the
+spiritual language, which is common to every spirit and angel, but with
+me in my mother tongue; for every spirit and angel, when conversing with
+a man, speaks his peculiar language; thus French with a Frenchman,
+English with an Englishman, Greek with a Greek, Arabic with an Arabian,
+and so forth. That you may know therefore the difference between what is
+spiritual and what is natural in respect to languages, make this
+experiment; withdraw to your associates, and say something there: then
+retain the expressions, and return with them in your memory, and utter
+them before me." He did so, and returned to me with those expressions in
+his mouth, and uttered them; and they were altogether strange and
+foreign, such as do not occur in any language of the natural world. By
+this experiment several times repeated, it was made very evident that
+all the spiritual world have the spiritual language, which has in it
+nothing that is common to any natural language, and that every man comes
+of himself into the use of that language after his decease. At the same
+time also he experienced, that the sound of the spiritual language
+differs so far from the sound of natural language, that a spiritual
+sound, though loud, could not at all be heard by a natural man, nor a
+natural sound by a spirit. Afterwards I requested the chief teacher and
+the bystanders to withdraw to their associates, and write some sentence
+or other on a piece of paper, and then return with it to me, and read
+it. They did so, and returned with the paper in their hand; but when
+they read it, they could not understand any part of it, as the writing
+consisted only of some letters of the alphabet, with turns over them,
+each of which was significative of some particular sense and meaning:
+because each letter of the alphabet is thus significative, it is evident
+why the Lord is called Alpha and Omega. On their repeatedly withdrawing,
+and writing in the same manner, and returning to me, they found that
+their writing involved and comprehended innumerable things which no
+natural writing could possibly express; and they were given to
+understand, that this was in consequence of the spiritual man's thoughts
+being incomprehensible and ineffable to the natural man, and such as
+cannot flow and be brought into any other writing or language. Then as
+some present were unwilling to comprehend that spiritual thought so far
+exceeds natural thought, as to be respectively ineffable, I said to
+them, "Make the experiment; withdraw into your spiritual society, and
+think on some subject, and retain your thoughts, and return, and express
+them before me." They did so; but when they wanted to express the
+subject thought of, they were unable; for they did not find any idea of
+natural thought adequate to any idea of spiritual thought, consequently
+no words expressive of it; for ideas of thought are constituent of the
+words of language. This experiment they repeated again and again;
+whereby they were convinced that spiritual ideas are supernatural,
+inexpressible, ineffable, and incomprehensible to the natural man; and
+on account of this their super-eminence, they said, that spiritual
+ideas, or thoughts, as compared with natural, were ideas of ideas, and
+thoughts of thoughts; and that therefore they were expressive of
+qualities of qualities, and affections of affections; consequently that
+spiritual thoughts were the beginnings and origins of natural thoughts:
+hence also it was made evident that spiritual wisdom was the wisdom of
+wisdom, consequently that it was imperceptible to any wise man in the
+natural world. It was then told them from the third heaven, that there
+is a wisdom still interior and superior, which is called celestial,
+bearing a proportion to spiritual wisdom like that which spiritual
+wisdom bears to natural, and that these descend by an orderly influx
+according to the heavens from the divine wisdom of the Lord, which is
+infinite.
+
+327. After this I said to the by-standers, "You have seen from these
+three experimental proofs what is the difference between spiritual and
+natural, and also the reason why the natural man does not appear to the
+spiritual, nor the spiritual to the natural, although they are
+consociated as to affections and thoughts, and thence as to presence.
+Hence it is that, as I approached, at one time you, Sir, (addressing the
+chief teacher), saw me, and at another you did not." After this, a voice
+was heard from the superior heaven to the chief teacher, saying, "Come
+up hither;" and he went up: and on his return, he said, that the angels,
+as well as himself, did not before know the differences between
+spiritual and natural, because there had never before been an
+opportunity of comparing them together, by any person's existing at the
+same time in both worlds; and without such comparison and reference
+those differences were not ascertainable.
+
+328. After this we retired, and conversing again on this subject, I
+said, "Those differences originate solely in this circumstance of your
+existence in the spiritual world, that you are in substantials and not
+in materials: and substantials are the beginning of materials. You are
+in principles and thereby in singulars; but we are in principiates and
+composites; you are in particulars, but we are in generals; and as
+generals cannot enter into particulars, so neither can natural things,
+which are material, enter into spiritual things which are substantial,
+any more than a ship's cable can enter into, or be drawn though, the eye
+of a fine needle; or than a nerve can enter or be let into one of the
+fibres of which it is composed, or a fibre into one of the fibrils of
+which it is composed: this also is known in the world: therefore herein
+the learned are agreed, that there is no such thing as an influx of what
+is natural into what is spiritual, but of what is spiritual into what is
+natural. This now is the reason why the natural man cannot conceive that
+which the spiritual man conceives, nor consequently express such
+conceptions; wherefore Paul calls what he heard from the third heaven
+ineffable. Moreover, to think spiritually is to think abstractedly from
+space and time, and to think naturally is to think in conjunction with
+space and time; for in every idea of natural thought there is something
+derived from space and time, which is not the case with any spiritual
+idea; because the spiritual world is not in space and time, like the
+natural world, but in the appearances of space and time. In this respect
+also spiritual thoughts and perceptions differ from natural; therefore
+you can think of the essence and omnipresence of God from eternity, that
+is, of God before the creation of the world, since you think of the
+essence of God from eternity abstracted from time, and of his
+omnipresence abstracted from space, and thus comprehend such things as
+transcend the ideas of the natural man." I then related to them, how I
+once thought of the essence and omnipresence of God from eternity, that
+is of God before the creation of the world; and that because I could not
+yet remove spaces and times from the ideas of my thought, I was brought
+into anxiety; for the idea of nature entered instead of God: but it was
+said to me, "Remove the ideas of space and time, and you will see." I
+did so and then I saw; and from that time I was enabled to think of God
+from eternity, and not of nature from eternity; because God is in all
+time without time, and in all space without space, whereas nature in all
+time is in time, and in all space in space; and nature with her time and
+space, must of necessity have a beginning and a birth, but not God who
+is without time, and space; therefore nature is from God, not from
+eternity, but in time, that is, together with her time and space.
+
+329. After the chief teacher and the rest of the assembly had left me,
+some boys who were also engaged in the gymnasian exercise, followed me
+home, and stood near me for a little while as I was writing: and lo! at
+that instant they saw a moth running upon my paper, and asked in
+surprise what was the name of that nimble little creature? I said, "It
+is called a moth; and I will tell you some wonderful things respecting
+it. This little animal contains in itself as many members and viscera as
+there are in a camel, such as brains, hearts, pulmonary pipes, organs of
+sense, motion, and generation, a stomach, intestines, and several
+others; and each of these organs consists of fibres, nerves,
+blood-vessels, muscles, tendons, membranes; and each of these of still
+purer parts, which escape the observation of the keenest eye." They then
+said that this little animal appeared to them just like a simple
+substance; upon which I said, "There are nevertheless innumerable things
+within it. I mention these things that you may know, that the case is
+similar in regard to every object which appears before you as one,
+simple and least, as well in your actions as in your affections and
+thoughts. I can assure you that every grain of thought, that every drop
+of your affection, is divisible _ad infinitum_: and that in proportion
+as your ideas are divisible, so you are wise. Know then, that every
+thing divided is more and more multiple, and not more and more simple;
+because what is continually divided approaches nearer and nearer to the
+infinite, in which all things are infinitely. What I am now observing to
+you is new and heretofore unheard of." When I concluded, the boys took
+their leave of me, and went to the chief teacher, and intreated him to
+take an opportunity to propose in the gymnasium somewhat new and unheard
+of as a problem. He inquired, "What?" they said, "That every thing
+divided is more and more multiple, and not more and more simple; because
+it approaches nearer and nearer to the infinite, in which all things are
+infinitely:" and he pledged himself to propose it, and said, "I see
+this, because I have perceived that one natural idea contains
+innumerable spiritual ideas; yea, that one spiritual idea contains
+innumerable celestial ideas. Herein is grounded the difference between
+the celestial wisdom of the angels of the third heaven, and the
+spiritual wisdom of the angels of the second heaven, and also the
+natural wisdom of the angels of the last heaven and likewise of men."
+
+330. THE SECOND MEMORABLE RELATION. I once heard a pleasant discussion
+between some men respecting the female sex, whether it be possible for a
+woman to love her husband, who constantly loves her own beauty, that is,
+who loves herself from her form. They agreed among themselves first,
+that women have two-fold beauty; one natural, which is that of the face
+and body, and the other spiritual which is that of the love and manners;
+they agreed also, that these two kinds of beauty are often divided in
+the natural world, and are always united in the spiritual world; for in
+the latter world beauty is the form of the love and manners; therefore
+after death it frequently happens that deformed women become beauties,
+and beautiful women become deformities. While the men were discussing
+this point, there came some wives, and said, "Admit of our presence;
+because what you are discussing, you have learned by science, but we are
+taught it by experience; and you likewise know so little of the love of
+wives, that it scarcely amounts to any knowledge. Do you know that the
+prudence of the wives' wisdom consists in hiding their love from their
+husbands in the inmost recess of their bosoms, or in the midst of their
+hearts?" The discussion then proceeded; and the FIRST CONCLUSION made by
+the men was, That every woman is willing to appear beautiful as to face
+and manners, because she is born an affection of love, and the form of
+this affection is beauty; therefore a woman that is not desirous to be
+beautiful, is not desirous to love and to be loved, and consequently is
+not truly a woman. Hereupon the wives observed, "The beauty of a woman
+resides in soft tenderness, and consequently in exquisite sensibility;
+hence comes the woman's love for the man, and the man's for the woman.
+This possibly you do not understand." The SECOND CONCLUSION of the men
+was, That a woman before marriage is desirous to be beautiful for the
+men, but after marriage, if she be chaste, for one man only, and not for
+the men. Hereupon the wives observed. "When the husband has sipped the
+natural beauty of the wife, he sees it no longer, but sees her spiritual
+beauty; and from this he re-loves, and recalls the natural beauty, but
+under another aspect." The THIRD CONCLUSION of their discussion was,
+That if a woman after marriage is desirous to appear beautiful in like
+manner as before marriage, she loves the men, and not a man: because a
+woman loving herself from her beauty is continually desirous that her
+beauty should be sipped; and as this no longer appears to her husband,
+as you observed, she is desirous that it may be sipped by the men to
+whom it appears. It is evident that such a one has a love of the sex,
+and not a love of one of the sex. Hereupon the wives were silent; yet
+they murmured, "What woman is so void of vanity, as not to desire to
+seem beautiful to the men also, at the same time that she seems
+beautiful to one man only?" These things were heard by some wives from
+heaven, who were beautiful, because they were heavenly affections. They
+confirmed the conclusions of the men; but they added, "Let them only
+love their beauty and its ornaments for the sake of their husbands, and
+from them."
+
+331. Those three wives being indignant that the three conclusions of the
+men were confirmed by the wives from heaven, said to the men, "You have
+inquired whether a woman that loves herself from her beauty, loves her
+husband; we in our turn will therefore inquire whether a man who loves
+himself from his intelligence, can love his wife. Be present and hear."
+This was their FIRST CONCLUSION; No wife loves her husband on account of
+his face, but on account of his intelligence in his business and
+manners: know therefore, that a wife unites herself with a man's
+intelligence and thereby with the man: therefore if a man loves himself
+on account of his intelligence, he withdraws it from the wife into
+himself, whence comes disunion and not union: moreover to love his own
+intelligence is to be wise from himself, and this is to be insane;
+therefore it is to love his own insanity. Hereupon the men observed,
+"Possibly the wife unites herself with the man's strength or ability."
+At this the wives smiled, saying, "There is no deficiency of ability
+while the man loves the wife from intelligence; but there is if he loves
+her from insanity. Intelligence consists in loving the wife only: and in
+this love there is no deficiency of ability; but insanity consists in
+not loving the wife but the sex, and in this love there is a deficiency
+of ability. You comprehend this." The SECOND CONCLUSION was; We women
+are born into the love of the men's intelligence; therefore if the men
+love their own intelligence, it cannot be united with its genuine love,
+which belongs to the wife; and if the man's intelligence is not united
+with its genuine love, which belongs to the wife, it becomes insanity
+grounded in haughtiness, and conjugial love becomes cold. What woman in
+such case can unite her love to what is cold; and what man can unite the
+insanity of his haughtiness to the love of intelligence? But the men
+said, "Whence has a man honor from his wife but by her magnifying his
+intelligence?" The wives replied, "From love, because love honors; and
+honor cannot be separated from love, but love maybe from honor."
+Afterwards they came to this THIRD CONCLUSION; You seemed as if you
+loved your wives; and you do not see that you are loved by them, and
+thus that you re-love; and that your intelligence is a receptacle: if
+therefore you love your intelligence in yourselves, it becomes the
+receptacle of your love; and the love of _proprium_ (or self-hood),
+since it cannot endure an equal, never becomes conjugial love; but so
+long as it prevails, so long it remains adulterous. Hereupon the men
+were silent; nevertheless they murmured, "What is conjugial love?" Some
+husbands in heaven heard what passed, and confirmed thence the three
+conclusions of the wives.
+
+       *       *       *       *       *
+
+ON POLYGAMY.
+
+332. The reason why polygamical marriages are absolutely condemned by
+the Christian world cannot be clearly seen by any one, whatever powers
+of acute and ingenious investigation he may possess, unless he be
+previously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THAT
+THIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THE
+LORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITS
+FELICITIES. Unless these knowledges precede, and as it were lay the
+first stone, it is in vain for the mind to desire to draw from the
+understanding any reasons for the condemnation of polygamy by the
+Christian world, which should be satisfactory, and on which it may
+firmly stand, as a house upon its stone or foundation. It is well known,
+that the institution of monogamical marriage is founded on the Word of
+the Lord, "_That whosoever putteth away his wife, except on account of
+whoredom, and marrieth another, committeth adultery; and that from the
+beginning, or from the first establishment of marriages, it was
+(ordained), that two should become one flesh; and that man should not
+separate what God hath joined together_," Matt. xix. 3-12. But although
+the Lord spake these words from the divine law inscribed on marriages,
+still if the understanding cannot support that law by some reason of its
+own, it may so warp it by the turnings and windings to which it is
+accustomed, and by sinister interpretations, as to render its principle
+obscure and ambiguous, and at length affirmative negative;--affirmative,
+because it is also grounded in the civil law; and negative, because it
+is not grounded in a rational view of those words. Into this principle
+the human mind will fall, unless it be previously instructed respecting
+the above-mentioned knowledges, which may be serviceable to the
+understanding as introductory to its reasons: these knowledges are, that
+there exists a love truly conjugial; that this love can only possibly
+exist between two; nor between two, except from the Lord alone; and that
+into this love is inserted heaven with all its felicities. But these,
+and several other particulars respecting the condemnation of polygamy by
+the Christian world, we will demonstrate in the following order: I.
+_Love truly conjugial can only exist with one wife, consequently neither
+can friendship, confidence, ability truly conjugial, and such
+conjunction of minds that two may be one flesh._ II. _Thus celestial
+blessednesses, spiritual satisfactions, and natural delights, which from
+the beginning were provided for those who are in love truly conjugial,
+can only exist with one wife._ III. _All those things can only exist
+from the Lord alone; and they do not exist with any but those who come
+to him alone, and at the same time live according to his commandments._
+IV. _Consequently, love truly conjugial, with its felicities, can only
+exist with those who are of the Christian church._ V. _Therefore a
+Christian is not allowed to marry more than one wife._ VI. _If a
+Christian marries several wives, he commits not only natural but also
+spiritual adultery._ VII. _The Israelitish nation was permitted to marry
+several wives, because they had not the Christian church, and
+consequently love truly conjugial could not exist with them._ VIII. _At
+this day the Mahometans are permitted to marry several wives, because
+they do not acknowledge the Lord Jesus Christ to be one with Jehovah the
+Father, and thereby to be the God of heaven and earth; and hence they
+cannot receive love truly conjugial._ IX. _The Mahometan heaven is out
+of the Christian heaven and is divided into two heavens, the inferior
+and the superior; and only those are elevated into their superior heaven
+who renounce concubines and live with one wife, and acknowledge our Lord
+as equal to God the Father, to whom is given dominion over heaven and
+earth._ X. _Polygamy is lasciviousness._ XI. _Conjugial chastity,
+purity, and sanctity, cannot exist with polygamists._ XII. _Polygamists,
+so long as they remain such, cannot become spiritual._ XIII. _Polygamy
+is not sin with those who live in it from a religious notion._ XIV.
+_That polygamy is not sin with those who are in ignorance respecting the
+Lord._ XV. _That of these, although polygamists, such are saved as
+acknowledge God, and from a religious notion live according to the civil
+laws of justice._ XVI. _But none either of the latter or of the former
+can be associated with the angels in the Christian heavens._ We proceed
+to an explanation of each article.
+
+333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLY
+NEITHER CAN FRIENDSHIP, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH A
+CONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love truly
+conjugial is at this day so rare as to be generally unknown, is a
+subject which has been occasionally inquired into above; that
+nevertheless such love actually exists, was demonstrated in its proper
+chapter, and occasionally in following chapters. But apart from such
+demonstration, who does not know that there is such a love, which, for
+excellency and satisfaction, is paramount to all other loves, so that
+all other loves in respect to it are of little account? That it exceeds
+self-love, the love of the world, and even the love of life, experience
+testifies in a variety of cases. Have there not been, and are there not
+still, instances of men, who for a woman, the dear and desired object of
+their wishes, prostrate themselves on their knees, adore her as a
+goddess, and submit themselves as the vilest slaves to her will and
+pleasure? a plain proof that this love exceeds the love of self. Have
+there not been, and are there not still instances of men, who for such a
+woman, make light of wealth, yea of treasures presented in prospect, and
+are also prodigal of those which they possess? a plain proof that this
+love exceeds the love of the world. Have there not been, and are there
+not still, instances of men who for such a woman, account life itself as
+worthless, and desire to die rather than be disappointed in their
+wishes, as is evidenced by the many fatal combats between rival lovers
+on such occasions? a plain proof that this love exceeds the love of
+life. Lastly, have there not been, and are there not still, instances of
+men, who for such a woman, have gone raving mad in consequence of being
+denied a place in her favor? From such a commencement of this love in
+several cases, who cannot rationally conclude, that, from its essence,
+it holds supreme dominion over every other love; and that the man's soul
+in such case is in it, and promises itself eternal blessedness with the
+dear and desired object of its wishes? And who can discover, let him
+make what inquiry he pleases, any other cause of this than that he has
+devoted his soul and heart to one woman? for if the lover, while he is
+in that state, had the offer made him of choosing out of the whole sex
+the worthiest, the richest, and the most beautiful, would he not despise
+the offer, and adhere to her whom he had already chosen, his heart being
+riveted to her alone? These observations are made in order that you may
+acknowledge, that conjugial love of such super-eminence exists, while
+one of the sex alone is loved. What understanding which with quick
+discernment attends to a chain of connected reasonings, cannot hence
+conclude, that if a lover from his inmost soul constantly persisted in
+love to that one, he would attain those eternal blessednesses which he
+promised himself before consent, and promises in consent? That he also
+does attain them if he comes to the Lord, and from him lives a life of
+true religion, was shewn above. Who but the Lord enters the life of man
+from a superior principle, and implants therein internal celestial joys,
+and transfers them to the derivative principles which follow in order;
+and the more so, while at the same time he also bestows an enduring
+strength or ability? It is no proof that such love does not exist, or
+cannot exist, to urge that it is not experienced in one's self, and in
+this or that person.
+
+334. Since love truly conjugial unites the souls and hearts of two
+persons, therefore also it is united with friendship, and by friendship
+with confidence, and makes each conjugial, and so exalts them above
+other friendships and confidences, that as that love is the chief love,
+so also that friendship and that confidence are the chief: that this is
+the case also with ability, is plain from several reasons, some of which
+are discovered in the SECOND MEMORABLE RELATION that follows this
+chapter; and from this ability follows the endurance of that love. That
+by love truly conjugial two consorts become one flesh, was shewn in a
+separate chapter, from n. 156-183.
+
+335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATISFACTIONS, AND
+NATURAL DELIGHTS, WHICH FROM THE BEGINNING WERE PROVIDED FOR THOSE WHO
+ARE IN LOVE TRULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They are
+called celestial blessednesses, spiritual satisfactions, and natural
+delights, because the human mind is distinguished into three regions, of
+which the highest is called celestial, the second spiritual, and the
+third natural; and those three regions, with such as are principled in
+love truly conjugial, are open, and influx follows in order according to
+the openings. And as the pleasantnesses of that love are most eminent in
+the highest regions, they are perceived as blessednesses, and as in the
+middle region they are less eminent, they are perceived as
+satisfactions, and lastly, in the lowest region, as delights: that there
+are such blessednesses, satisfactions, and delights, and that they are
+perceived and felt, appears from the MEMORABLE RELATIONS in which they
+are described. The reason why all those happinesses were from the
+beginning provided for those who are principled in love truly conjugial,
+is, because there is an infinity of all blessednesses in the Lord, and
+he is divine love; and it is the essence of love to desire to
+communicate all its goods to another whom it loves; therefore together
+with man he created that love, and inserted in it the faculty of
+receiving and perceiving those blessednesses. Who is of so dull and
+doting an apprehension as not to be able to see, that there is some
+particular love into which the Lord has collected all possible
+blessings, satisfactions, and delights?
+
+336. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORD ALONE; AND THEY
+DO NOT EXIST WITH ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVE
+ACCORDING TO HIS COMMANDMENTS. This has been proved above in many
+places; to which proofs it may be expedient to add, that all those
+blessings, satisfactions, and delights can only be given by the Lord,
+and therefore no other is to be approached. What other can be
+approached, when by him all things were made which are made, John i. 3;
+when he is the God of heaven and earth, Matt, xxviii. 18: when no
+appearance of God the father was ever seen, or his voice heard, except
+through him, John i. 18; chap. v. 37; chap. xiv. 6-11? From these and
+very many other passages in the Word, it is evident that the marriage of
+love and wisdom, or of good and truth, from which alone all marriages
+derive their origin, proceeds from him alone. Hence it follows, that the
+above love with its felicities exists with none but those who come to
+him; and the reason why it exists with those who live according to his
+commandments, is, because he is conjoined with them by love, John xiv.
+21-24.
+
+337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLY
+EXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason why
+conjugial love, such as was described in its proper chapter, n. 57-73,
+and in the following chapters, thus such as it is in its essence, exists
+only with those who are of the Christian church, is, because that love
+is from the Lord alone, and the Lord is not so known elsewhere as that
+he can be approached as God; also because that love is according to the
+state of the church with every one, n. 130, and the genuine state of the
+church is from no other source than from the Lord, and thus is with none
+but those who receive it from him. That these two principles are the
+beginnings, introductions, and establishments of that love, has been
+already confirmed by such abundance of evident and conclusive reasons,
+that it is altogether needless to say any thing more on the subject. The
+reason why conjugial love is nevertheless rare in the Christian world,
+n. 58-59, is, because few in that world approach the Lord, and among
+those there are some who indeed believe the church, but do not live
+accordingly; besides other circumstances which are unfolded in the
+APOCALYPSE REVEALED, where the present state of the Christian church is
+fully described. But nevertheless it is an established truth, that love
+truly conjugial can only exist with those who are of the Christian
+church; therefore also from this ground polygamy is in that church
+altogether rejected and condemned: that this also is of the divine
+providence of the Lord, appears very manifest to those who think justly
+concerning providence.
+
+338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONE
+WIFE. This follows as a conclusion from the confirmation of the
+preceding articles; to which this is to be added, that the genuine
+conjugial principle is more deeply inserted into the minds of
+Christians, than of the Gentiles who have embraced polygamy; and that
+hence the minds of Christians are more susceptible of that love than the
+minds of polygamists; for that conjugial principle is inserted in the
+interiors of the minds of Christians, because they acknowledge the Lord
+and his divine principle, and in the exteriors of their minds by civil
+laws.
+
+339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLY
+NATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marries
+several wives, commits natural adultery, is agreeable to the Lord's
+words, "_That it is not lawful to put away a wife, because from the
+beginning they were created to be one flesh; and that he who putteth
+away a wife without just cause, and marrieth another, committeth
+adultery_." Matt. xix. 3-12; thus still more does he commit adultery who
+does not put away his wife, but, while retaining her, connects himself
+with another. This law enacted by the Lord respecting marriages, has its
+internal ground in spiritual marriage; for whatever the Lord spoke was
+in itself spiritual; which is meant by this declaration, "_The words
+that I speak unto you are spirit and are life_," John vi. 63. The
+spiritual (sense) contained therein is this, that by polygamical
+marriage in the Christian world, the marriage of the Lord and the Church
+is profaned; in like manner the marriage of good and truth; and still
+more the Word, and with the Word the church; and the profanation of
+those things is spiritual adultery. That the profanation of the good and
+truth of the church derived from the Word corresponds to adultery, and
+hence is spiritual adultery; and that the falsification of good and
+truth has alike correspondence, but in a less degree, may be seen
+confirmed in the APOCALYPSE REVEALED, n. 134. The reason why by
+polygamical marriages among Christians the marriage of the Lord and the
+church is profaned, is, because there is a correspondence between that
+divine marriage and the marriages of Christians; concerning which, see
+above, n. 83-102; which correspondence entirely perishes, if one wife is
+joined to another; and when it perishes, the married man is no longer a
+Christian. The reason why by polygamical marriages among Christians the
+marriage of good and truth is profaned, is because from this spiritual
+marriage are derived marriages in the world; and the marriages of
+Christians differ from those of other nations in this respect, that as
+good loves truth, and truth good, and are a one, so it is with a wife
+and a husband; therefore if a Christian should join one wife to another,
+he would rend asunder in himself that spiritual marriage; consequently
+he would profane the origin of his marriage, and would thereby commit
+spiritual adultery. That marriages in the world are derived from the
+marriage of good and truth, may be seen above, n. 116-131. The reason
+why a Christian by polygamical marriage would profane the Word and the
+church, is, because the Word considered in itself is the marriage of
+good and truth, and the church in like manner, so far as this is derived
+from the Word; see above, n. 128-131. Now since a Christian is
+acquainted with the Lord, possesses the Word, and has also the church
+from the Lord by the Word, it is evident that he, much more than one who
+is not a Christian, has the faculty of being capable of being
+regenerated, and thereby of becoming spiritual, and also of attaining to
+love truly conjugial; for these things are connected together. Since
+those Christians who marry several wives, commit not only natural but
+also at the same time spiritual adultery, it follows that the
+condemnation of Christian polygamists after death is more grievous than
+that of those who commit only natural adultery. Upon inquiring into
+their state after death, I received for answer, that heaven is
+altogether closed in respect to them; that they appear in hell as lying
+in warm water in the recess of a bath, and that they thus appear at a
+distance, although they are standing on their feet, and walking, which
+is in consequence of their intestine frenzy; and that some of them are
+thrown into whirlpools in the borders of the worlds.
+
+340. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARRY SEVERAL WIVES,
+BECAUSE THEY HAD NOT THE CHRISTIAN CHURCH, AND CONSEQUENTLY LOVE TRULY
+CONJUGIAL COULD NOT EXIST WITH THEM. There are some at this day who are
+in doubt respecting the institution relative to monogamical marriages,
+or those of one man with one wife, and who are distracted by opposite
+reasonings on the subject; being led to suppose that because polygamical
+marriages were openly permitted in the case of the Israelitish nation
+and its kings, and in the case of David and Solomon, they are also in
+themselves permissible to Christians; but such persons have no distinct
+knowledge respecting the Israelitish nation and the Christian, or
+respecting the externals and internals of the church, or respecting the
+change of the church from external to internal by the Lord; consequently
+they know nothing from interior judgment respecting marriages. In
+general it is to be observed, that a man is born natural in order that
+he may be made spiritual; and that so long as he remains natural, he is
+in the night, and as it were asleep as to spiritual things; and that in
+this case he does not even know the difference between the external
+natural man and the internal spiritual. That the Christian church was
+not with the Israelitish nation, is known from the Word; for they
+expected the Messiah, as they still expect him, who was to exalt them
+above all other nations and people in the world: if therefore they had
+been told, and were still to be told, that the Messiah's kingdom is over
+the heavens, and thence over all nations, they would have accounted it
+an idle tale; hence they not only did not acknowledge Christ or the
+Messiah, our Lord, when he came into the world, but also barbarously
+took him away out of the world. From these considerations it is evident,
+that the Christian church was not, with that nation, as neither is it at
+this day; and those with whom the Christian church is not, are natural
+men both externally and internally: to such persons polygamy is not
+hurtful, since it is inherent in the natural man; for, in regard to love
+in marriages, the natural man perceives nothing but what has relation to
+lust. This is meant by these words of the Lord, "_That Moses, because of
+the HARDNESS OF THEIR HEARTS, suffered them to put away their wives: but
+that from the beginning it was not so_," Matt. xix. 8. He says that
+Moses permitted it, in order that it may be known that it was not the
+Lord (who permitted it). But that the Lord taught the internal spiritual
+man, is known from his precepts, and from the abrogation of the rituals
+which served only for the use of the natural man; from his precepts
+respecting washing, as denoting the purification of the internal man,
+Matt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respecting
+adultery, as denoting cupidity of the will, Matt. v. 28; respecting the
+putting away of wives, as being unlawful, and respecting polygamy, as
+not being agreeable to the divine law, Matt. xix. 3-9. These and several
+other things relating to the internal principle and the spiritual man,
+the Lord taught, because he alone opens the internals of human minds,
+and makes them spiritual, and implants these spiritual principles in the
+natural, that these also may partake of a spiritual essence: and this
+effect takes place if he is approached, and the life is formed according
+to his command merits, which in a summary are, to believe on him, and to
+shun evils because they are of and from the devil; also to do good
+works, because they are of the Lord and from the Lord; and in each case
+for the man to act as from himself, and at the same time to believe that
+all is done by the Lord through him. The essential reason why the Lord
+opens the internal spiritual man, and implants this in the external
+natural man, is, because every man thinks and acts naturally, and
+therefore could not perceive any thing spiritual, and receives it in his
+natural principle, unless the Lord had assumed the human natural, and
+had made this also divine. From these considerations now it appears a
+truth that the Israelitish nation was permitted to marry several wives,
+because the Christian church was not with them.
+
+341. VIII. AT THIS DAY THE MAHOMETANS ARE PERMITTED TO MARRY SEVERAL
+WIVES, BECAUSE THEY DO NOT ACKNOWLEDGE THE LORD JESUS CHRIST TO BE ONE
+WITH JEHOVAH THE FATHER, AND THEREBY TO BE THE GOD OF HEAVEN AND EARTH,
+AND HENCE CANNOT RECEIVE LOVE TRULY CONJUGIAL. The Mahometans, in
+conformity to the religion which Mahomet gave them, acknowledge Jesus
+Christ to be the Son of God and a grand prophet, and that he was sent
+into the world by God the Father to teach mankind; but not that God the
+Father and he are one, and that his divine and human (principle) are one
+person, united as soul and body, agreeably to the faith of all
+Christians as grounded in the Athanasian Creed; therefore the followers
+of Mahomet could not acknowledge our Lord to be any God from eternity,
+but only to be a perfect natural man; and this being the opinion
+entertained by Mahomet, and thence by his disciples, and they knowing
+that God is one, and that that God is he who created the universe,
+therefore they could do no other than pass by our Lord in their worship;
+and the more so, because they declare Mahomet also to be a grand
+prophet; neither do they know what the Lord taught. It is owing to this
+cause, that the interiors of their minds, which in themselves are
+spiritual, could not be opened: that the interiors of the mind are
+opened by the Lord alone, may be seen just above, n. 340. The genuine
+cause why they are opened by the Lord, when he is acknowledged to be the
+God of heaven and earth, and is approached, and with those who live
+according to his commandments, is, because otherwise there is no
+conjunction, and without conjunction there is no reception. Man is
+receptible of the Lord's presence and of conjunction with him. To come
+to him causes presence, and to live according to his commandments causes
+conjunction; his presence alone is without reception, but presence and
+conjunction together are with reception. On this subject I will impart
+the following new information from the spiritual world. Every one in
+that world, when he is thought of, is brought into view as present; but
+no one is conjoined to another except from the affection of love; and
+this is insinuated by doing what he requires, and what is pleasing to
+him. This circumstance, which is common in the spiritual world, derives
+its origin from the Lord, who, in this same manner, is present and is
+conjoined. The above observations are made in order to shew, that the
+Mahometans are permitted to marry several wives, because love truly
+conjugial, which subsists only between one man and one wife, was not
+communicable to them; since from their religious tenets they did not
+acknowledge the Lord to be equal to God the Father, and so to be the God
+of heaven and earth. That conjugial love with every one is according to
+the state of the church, may be seen above, at n. 130, and in several
+other places.
+
+342. IX. THE MAHOMETAN HEAVEN IS OUT OF THE CHRISTIAN HEAVEN AND IS
+DIVIDED INTO TWO HEAVENS, THE INFERIOR AND THE SUPERIOR; AND ONLY THOSE
+ARE ELEVATED INTO THEIR SUPERIOR HEAVEN WHO RENOUNCE CONCUBINES AND LIVE
+WITH ONE WIFE, AND ACKNOWLEDGE OUR LORD AS EQUAL TO GOD THE FATHER, TO
+WHOM IS GIVEN DOMINION OVER HEAVEN AND EARTH. Before we speak
+particularly to each of these points, it may be expedient to premise
+somewhat concerning the divine providence of the Lord in regard to the
+rise of Mahometanism. That this religion is received by more kingdoms
+than the Christian religion, may possibly be a stumbling-block to those
+who, while thinking of the divine providence, at the same time believe
+that no one can be saved that is not born a Christian; whereas the
+Mahometan religion is no stumbling-block to those who believe that all
+things are of the divine providence. These inquire in what respect the
+divine providence is manifested in the Mahometan religion; and they so
+discover in it this, that the Mahometan religion acknowledges our Lord
+to be the Son of God, the wisest of men, and a grand prophet, who came
+into the world to instruct mankind; but since the Mahometans have made
+the Koran the book of their religion, and consequently think much of
+Mahomet who wrote it, and pay him a degree of worship, therefore they
+think little respecting our Lord. In order to shew more fully that the
+Mahometan religion was raised up by the Lord's divine providence to
+destroy the idolatries of several nations, we will give a detail of the
+subject, beginning with the origin of idolatries. Previous to the
+Mahometan religion idolatrous worship prevailed throughout the whole
+world; because the churches before the Lord's coming were all
+representative; such also was the Israelitish church, in which the
+tabernacle, the garments of Aaron, the sacrifices, all things belonging
+to the temple at Jerusalem, and also the statutes, were representative.
+The ancients likewise had the science of correspondences, which is also
+the science of representations, the very essential science of the wise,
+which was principally cultivated by the Egyptians, whence their
+hieroglyphics were derived. From that science they knew what was
+signified by animals and trees of every kind, likewise by mountains,
+hills, rivers, fountains, and also by the sun, the moon, and the stars:
+by means of this science also they had a knowledge of spiritual things;
+since things represented, which were such as relate to the spiritual
+wisdom of the angels, were the origins (of those which represent). Now
+since all their worship was representative, consisting of mere
+correspondences, therefore they celebrated it on mountains and hills,
+and also in groves and gardens; and on this account they sanctified
+fountains, and in their adorations turned their faces to the rising sun:
+moreover they made graven horses, oxen, calves, and lambs; yea, birds,
+fishes, and serpents; and these they set in their houses and other
+places, in order, according to the spiritual things of the church to
+which they corresponded, or which they represented. They also set
+similar images in their temples, as a means of recalling to their
+remembrance the holy things of worship which they signified. In process
+of time, when the science of correspondences was forgotten, their
+posterity began to worship the very graven images as holy in themselves,
+not knowing that the ancients, their fathers, did not see anything holy
+in them, but only that according to correspondences they represented and
+thence signified holy things. Hence arose the idolatries which
+overspread the whole globe, as well Asia with its islands, as Africa and
+Europe. To the intent that all those idolatries might be eradicated, it
+came to pass of the Lord's divine providence, that a new religion,
+accommodated to the genius of the orientals, took its rise; in which
+something from each testament of the Word was retained, and which taught
+that the Lord had come into the world, and that he was a grand prophet,
+the wisest of all, and the Son of God. This was effected by means of
+Mahomet, from whom that religion took its name. From these
+considerations it is manifest, that this religion was raised up of the
+Lord's divine providence, and accommodated, as we have observed, to the
+genius of the orientals, to the end that it might destroy the idolatries
+of so many nations, and might give its professors some knowledge of the
+Lord, before they came into the spiritual world, as is the case with
+every one after death. This religion would not have been received by so
+many nations, neither could it have eradicated their idolatries, unless
+it had been made agreeable to their ideas; especially unless polygamy
+had been permitted; since without such permission, the orientals would
+have burned with the fire of filthy adultery more than the Europeans,
+and would have perished.
+
+343. The Mahometans also have their heaven; for all in the universe, who
+acknowledge a God, and from a religious notion shuns evils as sins
+against him, are saved. That the Mahometan heaven is distinguished into
+two, the inferior and the superior, I have heard from themselves: and
+that in the inferior heaven they live with several wives and concubines
+as in the world; but that those who renounce concubines and live with
+one wife, are elevated into the superior heaven. I have heard also that
+it is impossible for them to think of our Lord as one with the Father;
+but that it is possible for them to think of him as his equal, and that
+he has dominion over heaven and earth, because he is his Son; therefore
+such of them as are elevated by the Lord into their superior heaven,
+hold this belief.
+
+344. On a certain time I was led to perceive the quality of the heat of
+conjugial love with polygamists. I was conversing with one who
+personated Mahomet. Mahomet himself is never present, but some one is
+substituted in his place, to the end that those who are lately deceased
+may as it were see him. This substitute, after I had been talking with
+him at a distance, sent me an ebony spoon and other things, which were
+proofs that they came from him; at the same time a communication was
+opened for the heat of their conjugial love in that place, which seemed
+to me like the warm stench of a bath; whereupon I turned myself away,
+and the communication was closed.
+
+345. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this is, because its
+love is divided among several, and is the love of the sex, and the love
+of the external or natural man, and thus is not conjugial love, which
+alone is chaste. It is well known that polygamical love is divided among
+several, and divided love is not conjugial love, which cannot be divided
+from one of the sex; hence the former love is lascivious, and polygamy
+is lasciviousness. Polygamical love is the love of the sex, differing
+from it only in this respect, that it is limited to a number, which the
+polygamist may determine, and that it is bound to the observance of
+certain laws enacted for the public good; also that it is allowed to
+take concubines at the same time as wives; and thus, as it is the love
+of the sex, it is the love of lasciviousness. The reason why polygamical
+love is the love of the external or natural man is, because it is
+inherent in that man; and whatever the natural man does from himself is
+evil, from which he cannot be released except by elevation into the
+internal spiritual man, which is effected solely by the Lord; and evil
+respecting the sex, by which the natural man is influenced, is whoredom;
+but since whoredom is destructive of society, instead thereof was
+induced its likeness, which is called polygamy. Every evil into which a
+man is born from his parents, is implanted in his natural man, but not
+any in his spiritual man; because into this he is born from the Lord.
+From what has now been adduced, and also from several other reasons, it
+may evidently be seen, that polygamy is lasciviousness.
+
+346. XI. CONJUGIAL CHASTITY, PURITY, AND SANCTITY CANNOT EXIST WITH
+POLYGAMISTS. This follows from what has been just now proved, and
+evidently from what was demonstrated in the chapter ON THE CHASTE
+PRINCIPLE AND THE NON-CHASTE; especially from these articles of that
+chapter, namely, that a chaste, pure, and holy principle is predicated
+only of monogamical marriages, or of the marriage of one man with one
+wife, n. 141; also, that love truly conjugial is essential chastity, and
+that hence all the delights of that love, even the ultimate, are chaste,
+n. 143, 144; and moreover from what was adduced in the chapter ON LOVE
+TRULY CONJUGIAL, namely, that love truly conjugial, which is that of one
+man with one wife, from its origin and correspondence, is celestial,
+spiritual, holy, and clean above every other love, n. 64. Now since
+chastity, purity, and sanctity exist only in love truly conjugial, it
+follows, that it neither does nor can exist in polygamical love.
+
+347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, CANNOT BECOME
+SPIRITUAL. To become spiritual is to be elevated out of the natural,
+that is, out of the light and heat of the world, into the light and heat
+of heaven. Respecting this elevation no one knows anything but he that
+is elevated; nevertheless the natural man, although not elevated,
+perceives no other than that he is; because he can elevate his
+understanding into the light of heaven, and think and talk spiritually,
+like the spiritual man; but if the will does not at the same time follow
+the understanding to its altitude, he is still not elevated; for he does
+not remain in that elevation, but in a short time lets himself down to
+his will, and there fixes his station. It is said the will, but it is
+the love that is meant at the same time; because the will is the
+receptacle of the love; for what a man loves, that he wills. From these
+few considerations it may appear, that a polygamist, so long as he
+remains such, or what is the same, a natural man, so long as he remains
+such, cannot be made spiritual.
+
+348. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN IT FROM A
+RELIGIOUS NOTION. All that which is contrary to religion is believed to
+be sin, because it is contrary to God; and on the other hand, all that
+which agrees with religion, is believed not to be sin, because it agrees
+with God; and as polygamy existed with the sons of Israel from a
+principle of religion, and exists at this day with the Mahometans, it
+could not, and cannot, be imputed to them as sin. Moreover, to prevent
+its being sin to them, they remain natural, and do not become spiritual;
+and the natural man cannot see that there is any sin in such things as
+belong to the received religion: this is seen only by the spiritual man.
+It is on this account, that although the Mahometans are taught by the
+Koran to acknowledge our Lord as the Son of God, still they do not come
+to him, but to Mahomet; and so long they remain natural, and
+consequently do not know that there is in polygamy any evil, or indeed
+any lasciviousness. The Lord also saith, "_If ye were blind ye would not
+have sin; but now ye say, We see, therefore your sin remaineth_," John
+ix. 41. Since polygamy cannot convict them of sin, therefore after death
+they have their heavens, n. 342, 343; and their joys there according to
+life.
+
+349. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE RESPECTING
+THE LORD. This is, because love truly conjugial is from the Lord alone,
+and cannot be imparted by the Lord to any but those who know him,
+acknowledge him, believe on him, and live the life which is from him;
+and those to whom that love cannot be imparted know no other than that
+the love of the sex and conjugial love are the same thing; consequently
+also polygamy. Moreover, polygamists, who know nothing of the Lord,
+remain natural: for a man (_homo_) is made spiritual only from the Lord;
+and that is not imputed to the natural man as sin, which is according to
+the laws of religion and at the same time of society: he also acts
+according to his reason; and the reason of the natural man is in mere
+darkness respecting love truly conjugial; and this love in excellence is
+spiritual. Nevertheless the reason of polygamists is taught from
+experience, that both public and private peace require that promiscuous
+lust in general should be restrained, and be left to every one within
+his own house: hence comes polygamy.
+
+350. It is well known, that a man (_homo_) by birth is viler than the
+beasts. All the beasts are born into the knowledges corresponding to the
+love of their life; for as soon as they are born, or are hatched from
+the egg, they see, hear, walk, know their food, their dam, their friends
+and foes; and soon after this they show attention to the sex, and to the
+affairs of love, and also to the rearing of their offspring. Man alone,
+at his birth, knows nothing of this sort; for no knowledge is connate to
+him; he has only the faculty and inclination of receiving those things
+which relate to knowledge and love; and if he does not receive these
+from others, he remains viler than a beast. That man is born in this
+condition, to the end that he may attribute nothing to himself, but to
+others, and at length every thing of wisdom and of the love thereof to
+God alone, and may hence become an image of God, see the MEMORABLE
+RELATION, n. 132-136. From these considerations it follows, that a man
+who does not learn from others that the Lord has come into the world,
+and that he is God, and has only acquired some knowledge respecting
+religion and the laws of his country, is not in fault if he thinks no
+more of conjugial love than of the love of the sex, and if he believes
+polygamical love to be the only conjugial love. The Lord leads such
+persons in their ignorance; and by his divine auspices providently
+withdraws from the imputation of guilt those who, from a religious
+notion, shun evils as sins, to the end that they may be saved; for every
+man is born for heaven, and no one for hell; and every one comes into
+heaven (by influence) from the Lord, and into hell (by influence) from
+himself.
+
+351. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ARE SAVED AS ACKNOWLEDGE A
+GOD, AND FROM A RELIGIOUS NOTION LIVE ACCORDING TO THE CIVIL LAWS OF
+JUSTICE. All throughout the world who acknowledge a God and live
+according to the civil laws of justice from a religious notion, are
+saved. By the civil laws of justice we mean such precepts as are
+contained in the Decalogue, which forbid murder, theft, adultery, and
+false witness. These precepts are the civil laws of justice in all the
+kingdoms of the earth; for without them no kingdom could subsist. But
+some are influenced in the practice of them by fear of the penalties of
+the law, some by civil obedience, and some also by religion; these last
+are saved, because in such case God is in them; and every one, in whom
+God is, is saved. Who does not see, that among the laws given to the
+sons of Israel, after they had left Egypt, were those which forbid
+murder, adultery, theft, and false witness, since without those laws
+their communion or society could not subsist? and yet these laws were
+promulgated by Jehovah God upon Mount Sinai with a stupendous miracle:
+but the cause of their being so promulgated was, that they might be also
+laws of religion, and thus that the people might practise them not only
+for the sake of the good of society, but also for the sake of God, and
+that when they practised them from a religious notion for the sake of
+God, they might be saved. From these considerations it may appear, that
+the pagans, who acknowledge a God, and live according to the civil laws
+of justice, are saved; since it is not their fault that they know
+nothing of the Lord, consequently nothing of the chastity of the
+marriage with one wife. For it is contrary to the divine justice to
+condemn those who acknowledge a God, and from their religion practise
+the laws of justice, which consist in shunning evils because they are
+contrary to God, and in doing what is good because it is agreeable to
+God.
+
+352. XVI. BUT NONE EITHER OF THE LATTER OR OF THE FORMER CAN BE
+ASSOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVENS. The reason of this
+is, because in the Christian heavens there are celestial light, which is
+divine truth, and celestial heat, which is divine love; and these two
+discover the quality of goods and truths, and also of evils and falses;
+hence, there is no communication between the Christian and the Mahometan
+heavens, and in like manner between the heavens of the Gentiles. If
+there were a communication, none could have been saved but those who
+were in celestial light and at the same time in celestial heat from the
+Lord; yea neither would these be saved if there was a conjunction of the
+heavens: for in consequence of conjunction all the heavens would so far
+fall to decay that the angels would not be able to subsist; for an
+unchaste and lascivious principle would flow from the Mahometans into
+the Christian heaven, which in that heaven could not be endured; and a
+chaste and pure principle would flow from the Christians into the
+Mahometan heaven, which again could not be there endured. In such case,
+in consequence of communication and thence of conjunction, the Christian
+angels would become natural and thereby adulterers; or if they remained
+spiritual, they would be continually sensible of a lascivious principle
+about them, which would intercept all the blessedness of their life. The
+case would be somewhat similar with the Mahometan heaven: for the
+spiritual principles of the Christian heaven would continually encompass
+and torment them, and would take away all the delight of their life, and
+would moreover insinuate that polygamy is sin, whereby they would be
+continually eluded. This is the reason why all the heavens are
+altogether distinct from each other, so that there is no connection
+between them, except by an influx of light and heat from the Lord out of
+the sun, in the midst of which he is: and this influx enlightens and
+vivifies everyone according to his reception; and reception is according
+to religion. This communication is granted, but not a communication of
+the heavens with each other.
+
+       *       *       *       *       *
+
+353. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was once
+in the midst of the angels and heard their conversation. It was
+respecting intelligence and wisdom; that a man perceives no other than
+that each is in himself, and thus that whatever he thinks from his
+understanding and intends from his will, is from himself; when
+nevertheless not the least portion thereof is from the man, but only the
+faculty of receiving the things of the understanding and the will from
+God: and as every man (_homo_) is by birth inclined to love himself, it
+was provided from creation, to prevent man's perishing by self-love and
+the conceit of his own intelligence, that that love of the man (_vir_)
+should be transferred into the wife, and that in her should be implanted
+from her birth a love for the intelligence and wisdom of her husband,
+and thereby a love for him; therefore the wife continually attracts to
+herself her husband's conceit of his own intelligence, and extinguishes
+it in him, and vivifies it in herself, and thus changes it into
+conjugial love, and fills it with unbounded pleasantnesses. This is
+provided by the Lord, lest the conceit of his own intelligence should so
+far infatuate the man, as to lead him to believe that he has
+understanding and wisdom from himself and not from the Lord, and thereby
+make him willing to eat of the tree of the knowledge of good and evil,
+and thence to believe himself like unto God, and also a god, as the
+serpent, which was the love of his own intelligence, said and persuaded
+him: wherefore the man (_homo_) after eating was cast out of paradise,
+and the way to the tree of life was guarded by a cherub. Paradise,
+spiritually understood, denotes intelligence; to eat of the tree of
+life, in a spiritual sense, is to be intelligent and wise from the Lord;
+and to eat of the tree of the knowledge of good and evil, in a spiritual
+sense, is to be intelligent and wise from self.
+
+354. The angels having finished this conversation departed; and there
+came two priests, together with a man who in the world had been an
+ambassador of a kingdom, and to them I related what I had heard from the
+angels. On hearing this they began to dispute with each other about
+intelligence and wisdom, and the prudence thence derived, whether they
+are from God or from man. The dispute grew warm. All three in heart
+believed that they are from man because they are in man, and that the
+perception and sensation of its being so confirm it; but the priests,
+who on this occasion were influenced by theological zeal, said that
+there is nothing of intelligence and wisdom, and thus nothing of
+prudence from man; and when the ambassador retorted, that in such case
+there is nothing of thought from man, they assented to it. But as it was
+perceived in heaven, that all the three were in a similar belief, it was
+said to the ambassador, "Put on the garments of a priest, and believe
+that you are one, and then speak." He did so; and instantly he declared
+aloud that nothing of intelligence and wisdom, and consequently nothing
+of prudence, can possibly exist but from God; and he proved it with his
+usual eloquence full of rational arguments. It is a peculiar
+circumstance in the spiritual world, that a spirit thinks himself to be
+such as is denoted by the garment he wears; because in that world the
+understanding clothes every one. Afterwards, a voice from heaven said to
+the two priests, "Put off your own garments, and put on those of
+political ministers, and believe yourselves to be such." They did so;
+and in this case they at the same time thought from their interior self,
+and spoke from arguments which they had inwardly cherished in favor of
+man's own intelligence. At that instant there appeared a tree near the
+path; and it was said to them, "It is the tree of the knowledge of good
+and evil; take heed to yourselves lest ye eat of it." Nevertheless all
+the three, infatuated by their own intelligence, burned with a desire to
+eat of it, and said to each other, "Why should not we? Is not the fruit
+good?" And they went to it and eat of it. Immediately all the three, as
+they were in a like faith, became bosom friends; and they entered
+together into the way of self-intelligence, which led into hell:
+nevertheless I saw them return thence, because they were not yet
+prepared.
+
+355. THE SECOND MEMORABLE RELATION. On a time as I was looking into the
+spiritual world, I saw in a certain green field some men, whose garments
+were like those worn by men of this world; from which circumstance I
+knew that they were lately deceased. I approached them and stood near
+them, that I might hear what they were conversing about. Their
+conversation was about heaven; and one of them who knew something
+respecting it, said, "In heaven there are wonderful things, such as no
+one can believe unless he has seen them: there are paradisiacal gardens,
+magnificent palaces constructed according to the rules of architecture,
+because the work of the art itself, resplendent with gold; in the front
+of which are columns of silver; and on the columns heavenly forms made
+of precious stones; also houses of jasper and sapphire, in the front of
+which are stately porticos, through which the angels enter; and within
+the houses handsome furniture, which no art or words can describe. The
+angels themselves are of both sexes: there are youths and husbands, also
+maidens and wives: maids so beautiful, that nothing in the world bears
+any resemblance to their beauty; and wives still more beautiful, who are
+genuine images of celestial love, and their husbands images of celestial
+wisdom; and all these are ever approaching the full bloom of youth; and
+what is more, they know no other love of the sex than conjugial love;
+and, what you will be surprised to hear, the husbands there have a
+perpetual faculty of enjoyment." When the novitiate spirits heard that
+no other love of the sex prevailed in heaven than conjugial love, and
+that they had a perpetual faculty of enjoyment, they smiled at each
+other, and said, "What you tell us is incredible; there cannot be such a
+faculty: possibly you are amusing us with idle tales." But at that
+instant a certain angel from heaven unexpectedly stood in the midst of
+them, and said, "Hear me, I beseech you; I am an angel of heaven, and
+have lived now a thousand years with my wife, and during that time have
+been in the same flower of my age in which you here see me. This is in
+consequence of the conjugial love in which I have lived with my wife;
+and I can affirm, that the above faculty has been and is perpetual with
+me; and because I perceive that you believe this to be impossible, I
+will talk with you on the subject from a ground of rational argument
+according to the light of your understanding. You do not know anything
+of the primeval state of man, which you call a state of integrity. In
+that state all the interiors of the mind were open even to the Lord; and
+hence they were in the marriage of love and wisdom, or of good and
+truth; and as the good of love and the truth of wisdom perpetually love
+each other, they also perpetually desire to be united; and when the
+interiors of the mind are open, the conjugial spiritual love flows down
+freely with its perpetual endeavour, and presents the above faculty. The
+very soul of a man (_homo_), being in the marriage of good and truth, is
+not only in the perpetual endeavour of that union, but also in the
+perpetual endeavour of the fructification and production of its own
+likeness; and since the interiors of a man even from the soul are open
+by virtue of that marriage, and the interiors continually regard as an
+end the effect in ultimates that they may exist, therefore that
+perpetual endeavor for fructifying and producing its like, which is the
+property of the soul, becomes also of the body: and since the ultimate
+of the operation of the soul in the body with two conjugial partners is
+into the ultimates of love therein, and these depend on the state of the
+soul, it is evident whence they derive this perpetuality. Fructification
+also is perpetual, because the universal sphere of generating and
+propagating the celestial things which are of love, and the spiritual
+things which are of wisdom, and thence the natural things which are of
+offspring, proceeds from the Lord, and fills all heaven and all the
+world; and that celestial sphere fills the souls of all men, and
+descends through their minds into the body even to its ultimates, and
+gives the power of generating. But this cannot be the case with any but
+those with whom a passage is open from the soul through the superior and
+inferior principles of the mind into the body to its ultimates, as is
+the case with those who suffer themselves to be led back by the Lord
+into the primeval state of creation. I can confirm that now for a
+thousand years I have never wanted faculty, strength, or vigor, and that
+I am altogether a stranger to any diminution of powers, which are
+continually renewed by the influx of the above-mentioned sphere, and in
+such case also cheer the mind (_animum_), and do not make it sad, as is
+the case with those who suffer the loss of those powers. Moreover love
+truly conjugial is just like the vernal heat, from the influx of which
+all things tend to germination and fructification; nor is there any
+other heat in our heaven: wherefore with conjugial partners in that
+heaven there is spring in its perpetual _conatus_, and it is this
+perpetual _conatus_ from which the above virtue is derived. But
+fructifications with us in heaven are different from those with men on
+earth. With us fructifications are spiritual, which are the
+fructifications of love and wisdom, or of good and truth: the wife from
+the husband's wisdom receives into herself the love thereof; and the
+husband from the love thereof in the wife receives into himself wisdom;
+yea the wife is actually formed into the love of the husband's wisdom,
+which is effected by her receiving the propagations of his soul with the
+delight arising therefrom, in that she desires to be the love of her
+husband's wisdom: thus from a maiden she becomes a wife and a likeness.
+Hence also love with its inmost friendship with the wife, and wisdom
+with its happiness with the husband, are continually increasing, and
+this to eternity. This is the state of the angels of heaven." When the
+angel had thus spoken, he looked at those who had lately come from the
+world, and said to them, "You know that, while you were in the vigor of
+love, you loved your married partners; but when your appetite was
+gratified, you regarded them with aversion; but you do not know that we
+in heaven do not love our married partners in consequence of that vigor,
+but that we have vigor in consequence of love and derived from it; and
+that as we perpetually love our married partners, we have perpetual
+vigor: if therefore you can invert the state, you may be able to
+comprehend this. Does not he who perpetually loves a married partner,
+love her with the whole mind and with the whole body? for love turns
+every thing of the mind and of the body to that which it loves; and as
+this is done reciprocally, it conjoins the objects so that they become a
+one." He further said, "I will not speak to you of the conjugial love
+implanted from the creation in males and females, and of their
+inclination to legitimate conjunction, or of the faculty of
+prolification in the males, which makes one with the faculty of
+multiplying wisdom from the love of truth; and that so far as a man
+loves wisdom from the love thereof, or truth from good, so far he is in
+love truly conjugial and in its attendant vigor."
+
+356. When he had spoken these words, the angel was silent; and from the
+spirit of his discourse the novitiates comprehended that a perpetual
+faculty of enjoyment is communicable; and as this consideration rejoiced
+their minds, they exclaimed, "O how happy is the state of angels! We
+perceive that you in the heavens remain for ever in a state of youth,
+and thence in the vigor of that age; but tell us how we also may enjoy
+that vigor." The angel replied, "Shun adulteries as internal, and
+approach the Lord, and you will possess it." They said, "We will do so."
+But the angel replied, "You cannot shun adulteries as infernal evils,
+unless you in like manner shun all other evils, because adulteries are
+the complex of all; and unless you shun them, you cannot approach the
+Lord; for the Lord receives no others." After this the angel took his
+leave, and the novitiate spirits departed sorrowful.
+
+       *       *       *       *       *
+
+ON JEALOUSY.
+
+357. The subject of jealousy is here treated of, because it also has
+relation to conjugial love. There is a just jealousy and an unjust;--a
+just jealousy with married partners who mutually love each other, with
+whom it is a just and prudent zeal lest their conjugial love should be
+violated, and thence a just grief if it is violated; and an unjust
+jealousy with those who are naturally suspicious, and whose minds are
+sickly in consequence of viscous and bilious blood. Moreover, all
+jealousy is by some accounted a vice; which is particularly the case
+with whoremongers, who censure even a just jealousy. The term JEALOUSY
+(_zelotypia_) is derived from ZELI TYPUS (the type of zeal), and there
+is a type or image of just and also of unjust zeal; but we will explain
+these distinctions in the following series of articles: I. _Zeal,
+considered in itself, is like the ardent fire, of love._ II. _The
+burning or flame of that love, which is zeal, is a spiritual burning or
+flame, arising from an infestation and assault of the love._ III. _The
+quality of a man's (homo) zeal is according to the quality of his love;
+thus it differs according as the love is good or evil._ IV. _The zeal of
+a good love and the zeal of an evil love are alike in externals, but
+altogether unlike in internals._ V. _The zeal of a good love in its
+internals contains a hidden store of love and friendship; but the zeal
+of an evil love in its internals contains a hidden store of hatred and
+revenge._ VI. _The zeal of conjugial love is called jealousy._ VII.
+_Jealousy is like an ardent fire against those who infest love exercised
+towards a married partner, and like a terrible fear for the loss of that
+love._ VIII. _There is spiritual jealousy with monogamists, and natural
+with polygamists._ IX. _Jealousy with those married partners who
+tenderly love each other, is a just grief grounded in sound reason lest
+conjugial love should be divided, and should thereby perish._ X.
+_Jealousy with married partners who do not love each other, is grounded
+in several causes: arising in some instances from various mental
+weaknesses._ XI. _In some instances there is not any jealousy; and this
+also from various causes._ XII. _There is a jealousy also in regard to
+concubines, but not such as in regard to wives._ XIII. _Jealousy
+likewise exists among beasts and birds._ XIV. _The jealousy of men and
+husbands is different from that of women and wives._ We proceed to an
+explanation of the above articles.
+
+358. I. ZEAL, CONSIDERED IN ITSELF, IS LIKE THE ARDENT FIRE OF LOVE,
+What jealousy is cannot be known, unless it be known what zeal is; for
+jealousy is the zeal of conjugial love. The reason why zeal is like the
+ardent fire of love is, because zeal is of love, which is spiritual
+heat, and this in its origin is like fire. In regard to the first
+position, it is well known that zeal is of love: nothing else is meant
+by being zealous, and acting from zeal, than acting from the force of
+love: but since when it exists, it appears not as love, but as
+unfriendly and hostile, offended at and fighting against him who hurts
+the love, therefore it may also be called the defender and protector of
+love; for all love is of such a nature that it bursts into indignation
+and anger, yea into fury, whenever it is disturbed in its delights:
+therefore if a love, especially the ruling love, be touched, there
+ensues an emotion of the mind; and if it be hurt, there ensues wrath.
+From these considerations it may be seen, that zeal is not the highest
+degree of the love, but that it is ardent love. The love of one, and the
+correspondent love of another, are like two confederates; but when the
+love of one rises up against the love of another, they become like
+enemies; because love is the _esse_ of a man's life; therefore he that
+assaults the love, assaults the life itself; and in such case there
+ensues a state of wrath against the assailant, like the state of every
+man whose life is attempted by another. Such wrath is attendant on every
+love, even that which is most pacific, as is very manifest in the case
+of hens, geese, and birds of every kind; which, without any fear, rise
+against and fly at those who injure their young, or rob them of their
+meat. That some beasts are seized with anger, and wild beasts with fury,
+if their young are attacked, or their prey taken from them, is well
+known. The reason why love is said to burn like fire is, because love is
+spiritual heat, originating in the fire of the angelic sun, which is
+pure love. That love is heat as it were from fire, evidently appears
+from the heat of living bodies, which is from no other source than from
+their love; also from the circumstance that men grow warm and are
+inflamed according to the exaltation of their love. From these
+considerations it is manifest, that zeal is like the ardent fire of
+love.
+
+359. II. THE BURNING OR FLAME OF THAT LOVE, WHICH IS ZEAL, IS A
+SPIRITUAL BURNING OR FLAME, ARISING FROM AN INFESTATION AND ASSAULT OF
+THE LOVE. That zeal is a spiritual burning or flame, is evident from
+what has been said above. As love in the spiritual world is heat arising
+from the sun of that world, therefore also love at a distance appears
+there as flame: it is thus that celestial love appears with the angels
+of heaven; and thus also infernal love appears with the spirits of hell:
+but it is to be observed, that that flame does not burn like the flame
+of the natural world. The reason why zeal arises from an assault of the
+love is, because love is the heat of every one's life; wherefore when
+the life's love is assaulted, the life's heat kindles itself, resists,
+and bursts forth against the assailant, and acts as an enemy by virtue
+of its own strength and ability, which is like flame bursting from a
+fire upon him who stirs it: that it is like fire, appears from the
+sparkling of the eyes from the face being inflamed, also from the tone
+of the voice and the gestures. This is the effect of love, as being the
+heat of life, to prevent its extinction, and with it the extinction of
+all cheerfulness, vivacity, and perceptibility of delight, grounded in
+its own love.
+
+360. It may be expedient here to show how the love by being assaulted is
+inflamed and kindled into zeal, like fire into flame. Love resides in a
+man's will; nevertheless it is not inflamed in the will itself, but in
+the understanding; for in the will it is like fire, and in the
+understanding like flame. Love in the will knows nothing about itself,
+because there it is not sensible of anything relating to itself, neither
+does it there act from itself; but this is done in the understanding and
+its thought: when therefore the will is assaulted, it provokes itself to
+anger in the understanding, which is effected by various reasonings.
+These reasonings are like pieces of wood, which the fire inflames, and
+which thence burn: they are therefore like so much fuel, or so many
+combustible matters which give occasion to that spiritual flame, which
+is very variable.
+
+361. We will here unfold the true reason why a man becomes inflamed in
+consequence of an assault of his love. The human form in its inmost
+principles is from creation a form of love and wisdom. In man there are
+all the affections of love, and thence all the perceptions of wisdom,
+compounded in the most perfect order, so as to make together what is
+unanimous, and thereby a one. Those affections and perceptions are
+rendered substantial; for substances are their subjects. Since therefore
+the human form is compounded of these, it is evident that, if the love
+is assaulted, this universal form also, with everything therein, is
+assaulted at the same instant, or together with it. And as the desire to
+continue in its form is implanted from creation in all living things,
+therefore this principle operates in every general compound by
+derivation from the singulars of which it is compounded, and in the
+singulars by derivation from the general compound: hence when the love
+is assaulted, it defends itself by its understanding, and the
+understanding (defends itself) by rational and imaginative principles,
+whereby it represents to itself the event; especially by such as act in
+unity with the love which is assaulted: and unless this was the case the
+above form would wholly fall to pieces, in consequence of the privation
+of that love. Hence then it is that love, in order to resist assaults,
+hardens the substance of its form, and sets them erect, as it were in
+crests, like so many sharp prickles, that is, crisps itself; such is the
+provoking of love which is called zeal: wherefore if there is no
+opportunity of resistance, there arise anxiety and grief, because it
+foresees the extinction of interior life with its delights. But on the
+other hand, if the love is favored and cherished, the above form
+unbends, softens, and dilates itself; and the substances of the form
+become gentle, mild, meek, and alluring.
+
+362. III. THE QUALITY OF A MAN'S ZEAL IS ACCORDING TO THE QUALITY OF HIS
+LOVE; THUS IT DIFFERS ACCORDING AS THE LOVE IS GOOD OR EVIL. Since zeal
+is of love, it follows that its quality is such as the quality of the
+love is; and as there are in general two loves, the love of what is good
+and thence of what is true, and the love of what is evil and thence of
+what is false, hence in general there is a zeal in favor of what is good
+and thence of what is true, and in favor of what is evil and thence of
+what is false. But it is to be noted, that of each love there is an
+infinite variety. This is very manifest from the angels of heaven and
+the spirits of hell; both of whom in the spiritual world are the forms
+of their respective love; and yet there is not one angel of heaven
+absolutely like another as to face, speech, gait, gesture, and manner;
+nor any spirit of hell; yea neither can there be to eternity, howsoever
+they be multiplied into myriads of myriads. Hence it is evident, that
+there is an infinite variety of loves, because there is of their forms.
+The case is the same with zeal, as being of the love; the zeal of one
+cannot be absolutely like or the same with the zeal of another. In
+general there are the zeal of a good and the zeal of an evil love.
+
+363. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF AN EVIL LOVE ARE ALIKE
+IN EXTERNALS, BUT ALTOGETHER DIFFERENT IN INTERNALS. Zeal in externals,
+with every one, appears like anger and wrath; for it is love enkindled
+and inflamed to defend itself against a violator, and to remove him. The
+reason why the zeal of a good love and the zeal of an evil love appear
+alike in externals is, because in both cases love while it is in zeal,
+burns; but with a good man only in externals, whereas with an evil man
+it burns in both externals and internals; and when internals are not
+regarded, the zeals appear alike in externals; but that they are
+altogether different in internals will be seen in the next article. That
+zeal appears in externals like anger and wrath, may be seen and heard
+from all those who speak and act from zeal; as for example, from a
+priest while he is preaching from zeal, the tone of whose voice is high,
+vehement, sharp, and harsh; his face is heated and perspires; he exerts
+himself, beats the pulpit, and calls forth fire from hell against those
+who do evil: and so in many other cases.
+
+364. In order that a distinct idea may be formed of zeal as influencing
+the good, and of zeal as influencing the wicked, and of their
+dissimilitude, it is necessary that some idea be previously formed of
+men's internals and externals. For this purpose, let us take a common
+idea on the subject, as being adapted to general apprehension, and let
+it be exhibited by the case of a nut or an almond, and their kernels.
+With the good, the internals are like the kernels within as to their
+soundness and goodness, encompassed with their usual and natural husk;
+with the wicked, the case is altogether different, their internals are
+like kernels which are either not eatable from their bitterness, or
+rotten, or worm-eaten; whereas their externals are like the shells or
+husks of those kernels, either like the natural shells or husks, or
+shining bright like shell-fish, or speckled like the stones called
+irises, Such is the appearance of their externals, within which the
+above-mentioned internals lie concealed. The case is the same with their
+zeal.
+
+365. V. THE ZEAL OF A GOOD LOVE IN ITS INTERNALS CONTAINS A HIDDEN STORE
+OF LOVE AND FRIENDSHIP; BUT THIS ZEAL OF AN EVIL LOVE IN ITS INTERNALS
+CONTAINS A HIDDEN STORE OF HATRED AND REVENGE. It was said just above,
+that zeal in externals appears like anger and wrath, as well with those
+who are in a good love, as with those who are in an evil love: but
+whereas the internals are different, the anger and wrath in each case
+differs from that of the other, and the difference is as follows: 1. The
+zeal of a good love is like a heavenly flame, which in one case bursts
+out upon another, but only defends itself, and that against a wicked
+person, as when he rushes into the fire and is burnt: but the zeal of an
+evil love is like an infernal flame, which of itself bursts forth and
+rushes on, and is desirous to consume another. 2. The zeal of a good
+love instantly burns away and is allayed when the assailant ceases to
+assault; but the zeal of an evil love continues and is not extinguished.
+3. This is because the internal of him who is in the love of good is in
+itself mild, soft, friendly, and benevolent; wherefore when his
+external, with a view of defending itself, is fierce, harsh, and
+haughty, and thereby acts with rigor, still it is tempered by the good
+in which he is internally: it is otherwise with the wicked; with such
+the internal is unfriendly, without pity, harsh, breathing hatred and
+revenge, and feeding itself with their delights; and although it is
+reconciled, still those evils lie concealed as fires in wood underneath
+the embers; and these fires burst forth after death, if not in this
+world.
+
+366. Since zeal in externals appears alike both in the good and the
+wicked, and since the ultimate sense of the Word consists of
+correspondence and appearances, therefore in the Word, it is very often
+said of Jehovah that he is angry and wrathful, that he revenges,
+punishes, casts into hell, with many other things which are appearances
+of zeal in externals; hence also it is that he is called zealous:
+whereas there is not the least of anger, wrath, and revenge in him; for
+he is essential mercy, grace and clemency, thus essential good, in whom
+it is impossible such evil passions can exist. But on this subject see
+more particulars in the treatise on HEAVEN AND HELL, n. 545-550; and in
+the APOCALYPSE REVEALED, n. 494, 498, 525, 714, 806.
+
+367. VI. THE ZEAL OF CONJUGIAL LOVE IS CALLED JEALOUSY. Zeal in favor of
+truly conjugial love is the chief of zeals; because that love is the
+chief of loves, and its delights, in favor of which also zeal operates,
+are the chief delights; for, as was shewn above, that love is the head
+of all loves. The reason of this is, because that love induces in a wife
+the form of love, and in a husband the form of wisdom; and from these
+forms united into one, nothing can proceed but what savors of wisdom and
+at the same time of love. As the zeal of conjugial love is the chief of
+zeals, therefore it is called by a new name, JEALOUSY, which is the very
+type of zeal.
+
+368. VII. JEALOUSY IS LIKE AN ARDENT FIRE AGAINST THOSE WHO INFEST LOVE
+EXERCISED TOWARDS A MARRIED PARTNER, AND LIKE A TERRIBLE FEAR FOR THE
+LOSS OF THAT LOVE. The subject here treated of is jealousy of those who
+are in spiritual love with a married partner; in the following article
+we shall treat of the jealousy of those who are in natural love; and
+afterwards of the jealousy of those who are in love truly conjugial.
+With those who are in spiritual love the jealousy is various, because
+their love is various; for one love, whether spiritual or natural, is
+never altogether alike with two persons, still less with several. The
+reason why spiritual jealousy, or jealousy with the spiritual, is like
+an ardent fire raging against those who infest their conjugial love, is,
+because with them the first principle of love is in the internals of
+each party, and their love from its first principle follows its
+principiates, even to its ultimates, by virtue of which ultimates and at
+the same time of first principles, the intermediates which are of the
+mind and body, are kept in lovely connection. These, being spiritual, in
+their marriage regard union as an end, and in union spiritual rest and
+the pleasantness thereof: now, as they have rejected disunion from their
+minds, therefore their jealousy is like a fire stirred up and darting
+forth against those who infest them. The reason why it is also like a
+terrible fear is, because their spiritual love intends that they be one;
+if therefore there exists a chance, or happens an appearance of
+separation, a fear ensues as terrible as when two united parts are torn
+asunder. This description of jealousy was given me from heaven by those
+who are in spiritual conjugial love; for there are a natural, a
+spiritual, and a celestial conjugial love; concerning the natural and
+the celestial conjugial love, and their jealousy, we shall take occasion
+to speak in the two following articles.
+
+369. VIII. THERE IS SPIRITUAL JEALOUSY WITH MONOGAMISTS, AND NATURAL
+WITH POLYGAMISTS. The reason why spiritual jealousy exists with
+monogamists is, because they alone can receive spiritual conjugial love,
+as has been abundantly shewn above. It is said that it exists; but the
+meaning is that it is capable of existing. That it exists only with a
+very few in the Christian world, where there are monogamical marriages,
+but that still it is capable of existing there, has also been confirmed
+above. That with polygamists conjugial love is natural, may be seen in
+the chapter on Polygamy, n. 345, 347; in like manner jealousy is natural
+in the same case, because this follows love. What the quality of
+jealousy is among polygamists, we are taught from the relations of those
+who have been eyewitnesses of its effects among the orientals: these
+effects are, that wives and concubines are guarded as prisoners in
+work-houses, and are withheld from and prohibited all communication with
+men; that into the women's apartments, or the closets of their
+confinement, no man is allowed to enter unless attended by a eunuch; and
+that the strictest watch it set to observe whether any of the women look
+with a lascivious eye or countenance at a man as he passes; and that if
+this be observed, the woman is sentenced to the whip; and in case she
+indulges her lasciviousness with any man, whether introduced secretly
+into her apartment, or from home, she is punished with death.
+
+370. From these considerations it is plainly seen what is the quality of
+the fire of jealousy into which polygamical conjugial love enkindles
+itself,--that it is into anger and revenge; into anger with the meek,
+and into revenge with the fierce. The reason of this effect is, because
+their love is natural, and does not partake of anything spiritual. This
+is a consequence of what is demonstrated in the chapter on
+Polygamy,--that polygamy is lasciviousness, n. 345; and that a
+polygamist, so long as he remains such, is natural, and cannot become
+spiritual, n. 347. But the fire of jealousy is different with natural
+monogamists, whose love is inflamed not so much against the women as
+against those who do violence, becoming anger against the latter, and
+cold against the former: it is otherwise with polygamists, whose fire of
+jealousy burns also with the rage of revenge: this likewise is one of
+the reasons why, after the death of polygamists, their concubines and
+wives are for the most part set free, and are sent to seraglios not
+guarded, to employ themselves in the various elegant arts proper to
+women.
+
+371. IX. JEALOUSY WITH THOSE MARRIED PARTNERS WHO TENDERLY LOVE EACH
+OTHER, IS A JUST GRIEF GROUNDED IN SOUND REASON LEST CONJUGIAL LOVE
+SHOULD BE DIVIDED, AND SHOULD THEREBY PERISH. All love is attended with
+fear and grief; fear lest it should perish, and grief in case it
+perishes: it is the same with conjugial love; but the fear and grief
+attending this love is called zeal or jealousy. The reason why this
+zeal, with married partners who tenderly love each other, is just and
+grounded in sound reason, is, because it is at the same time a fear for
+the loss of eternal happiness, not only of its own but also of its
+married partner's, and because also it is a defence against adultery. In
+respect to the first consideration,--that it is a just fear for the loss
+of its own eternal happiness and of that of its married partner, it
+follows from every thing which has been heretofore adduced concerning
+love truly conjugial; and also from this consideration, that married
+partners derive from that love the blessedness of their souls, the
+satisfaction of their minds, the delight of their bosoms, and the
+pleasure of their bodies; and since these remain with them to eternity,
+each party has a fear for eternal happiness. That the above zeal is a
+just defence against adulteries, is evident: hence it is like a fire
+raging against violation, and defending itself against it. From these
+considerations it is evident, that whoever loves a married partner
+tenderly, is also jealous, but is just and discreet according to the
+man's wisdom.
+
+372. It was said, that in conjugial love there is implanted a fear lest
+it should be divided, and a grief lest it should perish, and that its
+zeal is like a fire raging against violation. Some time ago, when
+meditating on this subject, I asked the zealous angels concerning the
+seat of jealousy? They said, that it is in the understanding of the man
+who receives the love of a married partner and returns it; and that its
+quality there is according to his wisdom: they said further, that
+jealousy has in it somewhat in common with honor, which also resides in
+conjugial love; for he that loves his wife, also honors her. In regard
+to zeal's residing with a man in his understanding, they assigned this
+reason; because conjugial love defends itself by the understanding, as
+good does by truth; so the wife defends those things which are common
+with the man, by her husband; and that on this account zeal is implanted
+in the men, and by them, and for their sake, in the women. To the
+question as to the region of the mind in which jealousy resides with the
+men, they replied, in their souls, because it is also a defence against
+adulteries; and because adulteries principally destroy conjugial love,
+that when there is danger of the violation of that love, the man's
+understanding grows hard, and becomes like a horn, with which he strikes
+the adulterer.
+
+373. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOT LOVE EACH OTHER, IS
+GROUNDED IN SEVERAL CAUSES; ARISING IN SOME INSTANCES FROM VARIOUS
+MENTAL WEAKNESSES. The causes why married partners who do not mutually
+love each other, are yet jealous, are principally the honor resulting
+from power, the fear of defamation with respect both to the man himself
+and also to his wife, and the dread lest domestic affairs should fall
+into confusion. It is well known that the men have honor resulting from
+power, that is, that they are desirous of being respected in consequence
+thereof; for so long as they have this honor, they are as it were of an
+elevated mind, and not dejected when in the company of men and women: to
+this honor also is attached the name of bravery; wherefore military
+officers have it more than others. That the fear of defamation, with
+respect both to the man himself and also to his wife, is a cause of
+jealousy that agrees with the foregoing: to which may be added, that
+living with a harlot, and debauched practices in a house, are accounted
+infamous. The reason why some are jealous through a dread lest their
+domestic affairs should fall into confusion, is because, so far as this
+is the case, the husband is made light of, and mutual services and aids
+are withdrawn; but with some in process of time this jealousy ceases and
+is annihilated, and with some it is changed into the mere semblance of
+love.
+
+374. That jealousy in certain cases arises from various mental
+weaknesses, is not unknown in the world; for there are jealous persons,
+who are continually thinking that their wives are unfaithful, and
+believe them to be harlots, merely because they hear or see them talk in
+a friendly manner with or about men. There are several vitiated
+affections of the mind which induce this weakness; the principal of
+which is a suspicious fancy, which if it be long cherished, introduces
+the mind into societies of similar spirits, from whence it cannot
+without difficulty be rescued; it also confirms itself in the body, by
+rendering the serum, and consequently the blood, viscous, tenacious,
+thick, slow, and acrid, a defect of strength also increases it; for the
+consequence of such defect is, that the mind cannot be elevated from its
+suspicious fancies; for the presence of strength elevates, and its
+absence depresses, the latter causing the mind to sink, give way, and
+become feeble; in which case it immerses itself more and more in the
+above fancy, till it grows delirious, and thence takes delight in
+quarrelling, and, so far as is allowable, in abuse.
+
+375. There are also several countries, which more than others labor
+under this weakness of jealousy: in these the wives are imprisoned, are
+tyrannically shut out from conversation with men, are prevented from
+even looking at them through the windows, by blinds drawn down, and are
+terrified by threats of death if the cherished suspicion shall appear
+well grounded; not to mention other hardships which the wives in those
+countries suffer from their jealous husbands. There are two causes of
+this jealousy; one is, an imprisonment and suffocation of the thoughts
+in the spiritual things of the church; the other is, an inward desire of
+revenge. As to the first cause,--the imprisonment and suffocation of the
+thoughts in the spiritual things of the church, its operation and effect
+may be concluded from what has been proved above,--that everyone has
+conjugial love according to the state of the church with him, and as the
+church is from the Lord, that that love is solely from the Lord, n. 130,
+131; when therefore, instead of the Lord, living and deceased men are
+approached and invoked, it follows, that the state of the church is such
+that conjugial love cannot act in unity with it; and the less so while
+the mind is terrified into that worship by the threats of a dreadful
+prison: hence it comes to pass, that the thoughts, together with the
+expressions of them in conversation, are violently seized and
+suffocated; and when they are suffocated, there is an influx of such
+things as are either contrary to the church, or imaginary in favor of
+it; the consequence of which is, heat in favor of harlots and cold
+towards a married partner; from which two principles prevailing together
+in one subject, such an unconquerable fire of jealousy flows forth. As
+to the second cause,--the inward desire of revenge, this altogether
+checks the influx of conjugial love, and swallows it up, and changes the
+delight thereof, which is celestial, into the delight of revenge, which
+is infernal; and the proximate determination of this latter is to the
+wife. There is also an appearance, that the unhealthiness of the
+atmosphere, which in those regions is impregnated with the poisonous
+exhalations of the surrounding country, is an additional cause.
+
+376. XI. IN SOME INSTANCES THERE IS NOT ANY JEALOUSY; AND THIS ALSO FROM
+VARIOUS CAUSES. There are several causes of there being no jealousy, and
+of its ceasing. The absence of jealousy is principally with those who
+make no more account of conjugial than of adulterous love, and at the
+same time are so void of honorable feeling as to slight the reputation
+of a name: they are not unlike married pimps. There is no jealousy
+likewise with those who have rejected it from a confirmed persuasion
+that it infests the mind, and that it is useless to watch a wife, and
+that to do so serves only to incite her, and that therefore it is better
+to shut the eyes, and not even to look through the key-hole, lest any
+thing should be discovered. Some have rejected jealousy on account of
+the reproach attached to the name, and under the idea that any one who
+is a real man, is afraid of nothing: some have been driven to reject it
+lest their domestic affairs should suffer, and also lest they should
+incur public censure in case the wife was convicted of the disorderly
+passion of which she is accused. Moreover jealousy passes off into no
+jealousy with those who grant license to their wives, either from a want
+of ability, or with a view to the procreation of children for the sake
+of inheritance, also in some cases with a view to gain, and so forth.
+There are also disorderly marriages, in which, by mutual consent, the
+licence of unlimited amour is allowed to each party, and yet they are
+civil and complaisant to each other when they meet.
+
+377. XII. THERE IS A JEALOUSY ALSO IN REGARD TO CONCUBINES, BUT NOT SUCH
+AS IN REGARD TO WIVES. Jealousy in regard to wives originates in a man's
+inmost principles; but jealousy in regard to concubines originates in
+external principles; they therefore differ in kind. The reason why
+jealousy in regard to wives originates in inmost principles is, because
+conjugial love resides in them: the reason why it resides there is,
+because marriage from the eternity of its compact established by
+covenant, and also from an equality of right, the right of each party
+being transferred to the other, unites souls, and lays a superior
+obligation on minds: this obligation and that union, once impressed,
+remain inseparable, whatever be the quality of the love afterwards,
+whether it be warm or cold. Hence it is that an invitation to love
+coming from a wife chills the whole man from the inmost principles to
+the outermost; whereas an invitation to love coining from a concubine
+has not the same effect upon the object of her love. To jealousy in
+regard to a wife is added the earnest desire of reputation with a view
+to honor; and there is no such addition to jealousy in regard to a
+concubine. Nevertheless both kinds of jealousy vary according to the
+seat of the love received by the wife and by the concubine; and at the
+same time according to the state of the judgment of the man receiving
+it.
+
+378. XIII. JEALOUSY LIKEWISE EXISTS AMONG BEASTS AND BIRDS. That it
+exists among wild beasts, as lions, tigers, bears, and several others,
+while they have whelps, is well known; and also among bulls, although
+they have not calves: it is most conspicuous among dung-hill cocks, who
+in favor of their hens fight with their rivals even to death: the reason
+why the latter have such jealousy is, because they are vain-glorious
+lovers, and the glory of that love cannot endure an equal; that they are
+vain-glorious lovers, above every genus and species of birds, is
+manifest from their gestures, nods, gait, and tone of voice. That the
+glory of honor with men, whether lovers or not, excites, increases, and
+sharpens jealousy, has been confirmed above.
+
+379. XIV. THE JEALOUSY OF MEN AND HUSBANDS IS DIFFERENT FROM THAT OF
+WOMEN AND WIVES. The differences cannot however be distinctly pointed
+out, since the jealousy of married partners who love each other
+spiritually, differs from that of married partners who love each other
+merely naturally, and differs again with those who disagree in minds,
+and also with those who have subjected their consorts to the yoke of
+obedience. The jealousies of men and of women considered in themselves
+are different, because from different origins: the origin of the
+jealousies of men is in the understanding, whereas of women it is in the
+will applied to the understanding of the husband: the jealousy of a man
+therefore, is like a flame of wrath and anger; whereas that of a woman
+is like a fire variously restrained, by fear, by regard to the husband,
+by respect to her own love, and by her prudence in not revealing this
+love to her husband by jealousy: they differ also because wives are
+loves, and men recipients thereof; and wives are unwilling to squander
+their love upon the men, but the case is not so with the recipients
+towards the wives. With the spiritual, however, it is otherwise; with
+these the jealousy of the man is transferred into the wife, as the love
+of the wife is transferred into the husband; therefore with each party
+it appears like itself against the attempts of a violator; but the
+jealousy of the wife is inspired into the husband against the attempts
+of the violating harlot, which is like grief weeping, and moving the
+conscience.
+
+       *       *       *       *       *
+
+380. To the above I shall add two MEMORABLE RELATIONS. I was once in
+much amazement at the great multitude of men who ascribe creation, and
+consequently whatever is under the sun and above it, to nature;
+expressing the real sentiments of their hearts as to the visible things
+of the world, by this question, "What are these but the works of
+nature?" And when they are asked why they ascribe them to nature and not
+to God, when nevertheless they occasionally join in the general
+confession, that God has created nature, and therefore they might as
+well ascribe creation to God as to nature, they return for answer, with
+an internal tone of voice, which is scarcely audible, "What is God but
+nature?" From this persuasion concerning nature as the creator of the
+universe, and from this folly which has to them the semblance of wisdom,
+all such persons appear so full of their own importance, that they
+regard all those who acknowledge the creation of the universe to be from
+God, as so many ants which creep along the ground and tread in a beaten
+path, and in some cases as butterflies which fly in the air; ridiculing
+their opinions as dreams because they see what they do not see, and
+deciding all by the question, "Who has seen God, and who has not seen
+nature?" While I was thus amazed at the great multitude of such persons,
+there stood near me an angel, who asked me, "What is the subject of your
+meditation?" I replied, "It is concerning the great multitude of such as
+believe that nature created the universe." The angel then said to me,
+"All hell consists of such persons, who are there called satans and
+devils; satans, if they have confirmed themselves in favor of nature to
+the denial of God, and devils, if they have lived wickedly, and thereby
+rejected all acknowledgement of God from their hearts; but I will lead
+you to the _gymnasia_, which are in the south-west, where such persons
+dwell, having not yet departed to their infernal abodes." He took me by
+the hand and led me there. I saw some small houses, in which were
+apartments for the studious, and in the midst of them one which served
+as a principal hall to the rest. It was constructed of a pitchy kind of
+stone, covered with a sort of glazed plates, that seemed to sparkle with
+gold and silver, like the stones called _Glades Mariæ_; and here and
+there were interspersed shells which glittered in like manner. We
+approached and knocked at the door, which was presently opened by one
+who bade us welcome. He then went to the table, and fetched four books,
+and said, "These books are the wisdom which is at this day the
+admiration of many kingdoms: this book or wisdom is the admiration of
+many in France, this of many in Germany, this of some in Holland, and
+this of some in England:" He further said, "If you wish to see it, I
+will cause these four books to shine brightly before your eyes:" he then
+poured forth and spread around them the glory of his own reputation, and
+the books presently shone as with light; but this light instantly
+vanished from our sight. We then asked him what he was now writing? He
+replied, that he was now about to bring forth from his treasures, and
+publish to the world, things of inmost wisdom, which would be comprised
+under these general heads: I. Whether nature be derived from life, or
+life from nature. II. Whether the centre be derived from the expanse, or
+the expanse from the centre. III. On the centre and the expanse of
+nature and of life. Having said this, he reclined on a couch at the
+table; but we walked about in his spacious study. He had a candle on the
+table, because the light of the sun never shone in that room, but only
+the nocturnal light of the moon; and what surprised me, the candle
+seemed to be carried all round the room, and to illuminate it; but, for
+want of being snuffed, it gave but little light. While he was writing,
+we saw images in various forms flying from the table towards the walls,
+which in that nocturnal moon-light appeared like beautiful Indian birds;
+but on opening the door, lo! in the light of the sun they appeared like
+birds of the evening, with wings like network; for they were semblances
+of truth made fallacies by being confirmed, which he had ingeniously
+connected together into series. After attending some time to this sight,
+we approached the table, and asked him what he was then writing? He
+replied, "On the first general head, WHETHER NATURE BE DERIVED FROM
+LIFE, OR LIFE FROM NATURE;" and on this question he said, that he could
+confirm either side, and cause it to be true; but as something lay
+concealed within which excited his fears, therefore he durst only
+confirm this side, that nature is of life, that is, from life, but not
+that life is of nature, that is, from it. We then civilly requested him
+to tell us, what lay concealed within, which excited his fears? He
+replied, he was afraid lest he should be called a naturalist, and so an
+atheist, by the clergy, and a man of unsound reason by the laity; as
+they both either believe from a blind credulity, or see from the sight
+of those who confirm that credulity. But just then, being impelled by a
+kind of indignant zeal for the truth, we addressed him in saying,
+"Friend, you are much deceived; your wisdom, which is only an ingenious
+talent for writing, has seduced you, and the glory of reputation has led
+you to confirm what you do not believe. Do you know that the human mind
+is capable of being elevated above sensual things, which are derived
+into the thoughts from the bodily senses, and that when it is so
+elevated, it sees the things that are of life above, and those that are
+of nature beneath? What is life but love and wisdom? and what is nature
+but their recipient, whereby they may produce their effects or uses? Can
+these possibly be one in any other sense than as principal and
+instrumental are one? Can light be one with the eye, or sound with the
+ear? Whence are the senses of these organs but from life, and their
+forms but from nature? What is the human body but an organ of life? Are
+not all things therein organically formed to produce the things which
+the love wills and the understanding thinks? Are not the organs of the
+body from nature, and love and thought from life? And are not those
+things entirely distinct from each other? Raise the penetration of your
+ingenuity a little, and you will see that it is the property of life to
+be affected and to think, and that to be affected is from love, and to
+think is from wisdom, and each is from life; for, as we have said, love
+and wisdom are life: if you elevate your faculty of understanding a
+little higher, you will see that no love and wisdom exists, unless its
+origin be somewhere or other, and that its origin is wisdom itself, and
+thence life itself, and these are God from whom is nature." Afterwards
+we conversed with him about his second question, WHETHER THE CENTRE BE
+OF THE EXPANSE, OR THE EXPANSE OF THE CENTRE; and asked him why he
+discussed this question? He replied, "With a view to conclude concerning
+the centre and the expanse of nature and of life, thus concerning the
+origin of each." And when we asked him what were his sentiments on the
+subject, he answered, as in the former case, that he could confirm
+either side, but for fear of suffering in his reputation, he would
+confirm that the expanse is of the centre, that is, from the centre;
+although I know, said he, that something existed before the sun, and
+this in the universe throughout, and that these things flowed together
+of themselves into order, thus into centres. But here again we addressed
+him from the overflowing of an indignant zeal, and said, "Friend, you
+are insane." On hearing these words, he drew his couch aside from the
+table, and looked timidly at us, and then listened to our conversation,
+but with a smile upon his countenance, while we thus proceeded: "What is
+a surer proof of insanity, than to say that the centre is from the
+expanse? By your centre we understand the sun, and by your expanse the
+universe; and thus, according to you, the universe existed without the
+sun: but does not the sun make nature, and all its properties, which
+depend solely on the heat and light proceeding from the sun by the
+atmospheres? Where were those things previous to the sun's existence?
+But whence they originated we will shew presently. Are not the
+atmospheres and all things which exist on the earth, as surfaces, and
+the sun their centre? What are they all without the sun; or how could
+they subsist a single moment in the sun's absence? Consequently what
+were they all before the sun, or how could they subsist? Is not
+subsistence perpetual existence? Since therefore all the parts of nature
+derive their subsistence from the sun, they must of consequence derive
+also their existence from the same origin: every one sees and is
+convinced of this truth by the testimony of his own eyes. Does not that
+which is posterior subsist from what is prior, as it exists from what is
+prior? Supposing the surface to be the prior and the centre the
+posterior, would not the prior in such case subsist from the posterior,
+which yet is contrary to the laws of order? How can posterior things
+produce prior, or exterior things produce interior, or grosser things
+produce purer? consequently, how can surfaces, which constitute the
+expanse, produce centres? Who does not see that this is contrary to the
+laws of nature? We have adduced these arguments from a rational
+analysis, to prove that the expanse exists from the centre, and not the
+centre from the expanse; nevertheless every one who sees aright, sees it
+to be so without the help of such arguments. You have asserted, that the
+expanse flowed together of itself into a centre; did it thus flow by
+chance into so wonderful and stupendous an order, where one thing exists
+for the sake of another, and everything for the sake of man, and with a
+view to his eternal life? Is it possible that nature from any principle
+of love, by any principle of wisdom, should provide such things? And can
+nature make angels of men, and heaven of angels? Ponder and consider
+these things: and your idea of nature existing from nature will fall to
+the ground." Afterwards we questioned him as to his former and present
+sentiments concerning his third inquiry, relating to the CENTRE AND
+EXPANSE OF NATURE AND OF LIKE; whether he was of opinion that the centre
+and expanse of life are the same with the centre and expanse of nature?
+He replied, that he was in doubt about it, and that he formerly thought
+that the interior activity of nature is life; and that love and wisdom,
+which essentially constitute the life of man, are thence derived; and
+that the sun's fire, by the instrumentality of heat and light, through
+the mediums of the atmospheres, produce those principles; but that now,
+from what he had heard concerning the eternal life of men, he began to
+waver in his sentiments, and that in consequence of such wavering, his
+mind was sometimes carried upwards, sometimes downwards; and that when
+it was carried upwards, he acknowledged a centre of which he had before
+no idea; but when downwards, he saw a centre which he believed to be the
+only one that existed; and that life is from the centre which before was
+unknown to him; and nature is from the centre which he before believed
+to be the only one existing; and that each centre has an expanse around
+it. To this we said, Well, if he would only respect the centre and
+expanse of nature from the centre and expanse of life, and not
+contrariwise; and we informed him, that above the angelic heaven there
+is a sun which is pure love, in appearance very like the sun of the
+world; and that from the heat which proceeds from that sun, angels and
+men derive will and love, and from its light they derive understanding
+and wisdom; and that the things which are of life, are called spiritual
+and that those which proceed from the sun of the world, are what contain
+life, and are called natural; also that the expanse of the centre of
+life is called the SPIRITUAL WORLD, which subsists from its sun, and
+that the expanse of nature is called the NATURAL WORLD, which subsists
+from its sun. Now, since of love and wisdom there cannot be predicated
+spaces and times, but instead thereof states, it follows, that the
+expanse around the sun of the angelic heaven is not extended, but still
+is in the extense of the natural sun, and present with all living
+subjects therein according to their receptions, which are according to
+forms. But he then asked, "Whence comes the fire of the sun of the
+world, or of nature?" We replied, that it is derived from the sun of the
+angelic heaven, which is not fire, but divine love proximately
+proceeding from God, who is love itself. As he was surprised at this, we
+thus proved it: "Love in its essence is spiritual fire; hence fire in
+the Word, in its spiritual sense, signifies love: it is on this account
+that priests, when officiating in the temple, pray that heavenly fire
+may fill their hearts, by which they mean heavenly love: the fire of the
+altar and of the candlestick in the tabernacle amongst the Israelites,
+represented divine love: the heat of the blood, or the vital heat of men
+and animals in general is from no other source than love, which
+constitutes their life: hence it is that a man is enkindled, grows warm,
+and becomes on fire, while his love is exalted into zeal, anger, and
+wrath; wherefore from the circumstance, that spiritual heat, which is
+love, produces natural heat with men, even to the kindling and inflaming
+of their faces and limbs, it may appear, that the fire of the natural
+sun has existed from no other source than the fire of the spiritual sun,
+which is divine love. Now, since the expanse originates from the centre,
+and not the centre from the expanse, as we said above, and the centre of
+life, which is the sun of the angelic heaven, is divine love proximately
+proceeding from God, who is in the midst of that sun; and since the
+expanse of that centre, which is called the spiritual world, is hence
+derived; and since from that sun existed the sun of the world, and from
+the latter its expanse, which is called the natural world; it is
+evident, that the universe was created by one God." With these words we
+took our leave, and he attended us out of the court of his study, and
+conversed with us respecting heaven and hell, and the divine government,
+from a new acuteness of genius.
+
+381. THE SECOND MEMORABLE RELATION. On a time as I was looking around
+into the world of spirits, I saw at a distance a palace surrounded and
+as it were besieged by a crowd; I also saw many running towards it.
+Wondering what this could mean, I speedily left the house, and asked one
+of those who were running, what was the matter at the palace? He
+replied, that three new comers from the world had been taken up into
+heaven, and had there seen magnificent things, also maidens and wives of
+astonishing beauty; and that being let down from heaven they had entered
+into that palace, and were relating what they had seen; especially that
+they had beheld such beauties as their eyes had never before seen, or
+can see, unless illustrated by the light of heavenly _aura_. Respecting
+themselves they said, that in the world they had been orators, from the
+kingdom of France, and had applied themselves to the study of eloquence,
+and that now they were seized with a desire of making an oration on the
+origin of beauty. When this was made known in the neighbourhood, the
+multitude flocked together to hear them. Upon receiving this
+information, I hastened also myself, and entered the palace, and saw the
+three men standing in the midst, dressed in long robes of a sapphire
+color, which, having threads of gold in their texture at every change of
+posture shone as if they had been golden. They stood ready to speak
+behind a kind of stage; and presently one of them rose on a step behind
+the stage, and delivered his sentiments concerning the origin of the
+beauty of the female sex, in the following words.
+
+382. "What is the origin of beauty but love, which, when it flows into
+the eyes of youths, and sets them on becomes beauty? therefore love and
+beauty are the same thing; for love, from an inmost principle, tinges
+the face of a marriageable maiden with a kind of flame, from the
+transparence of which is derived the dawn and bloom of her life. Who
+does not know that the flame emits rays into her eyes, and spreads from
+these as centres into the countenance, and also descends into the
+breast, and sets the heart on fire, and thereby affects (a youth), just
+as a fire with its heat and light affects a person standing near it?
+That heat is love, and that light is the beauty of love. The whole world
+is agreed, and firm in the opinion, that every one is lovely and
+beautiful according to his love: nevertheless the love of the male sex
+differs from that of the female. Male love is the love of growing wise,
+and female love is that of loving the love of growing wise in the male;
+so far therefore as a youth is the love of growing wise, so far he is
+lovely and beautiful to a maiden; and so far as a maiden is the love of
+a youth's wisdom, so far she is lovely and beautiful to a youth;
+wherefore as love meets and kisses the love of another, so also do
+beauties. I conclude therefore, that love forms beauty into a
+resemblance of itself."
+
+383. After him arose a second, with a view of discovering, in a neat and
+elegant speech, the origin of beauty. He expressed himself thus: "I have
+heard that love is the origin of beauty; but I cannot agree with this
+opinion. What human being knows what love is? Who has ever contemplated
+it with any idea of thought? Who has ever seen it with the eye? Let such
+a one tell me where it is to be found. But I assert that wisdom is the
+origin of beauty; in women a wisdom which lies concealed and stored up
+in the inmost principles of the mind, in men a wisdom which manifests
+itself, and is apparent. Whence is a man (_homo_) a man but from wisdom?
+Were it not so, a man would be a statue or a picture. What does a maiden
+attend to in a youth, but the quality of his wisdom; and what does a
+youth attend to in a maiden, but the quality of her affection of his
+wisdom? By wisdom I mean genuine morality; because this is the wisdom of
+life. Hence it is, that when wisdom which lies concealed, approaches and
+embraces wisdom which is manifest, as is the case interiorly in the
+spirit of each, they mutually kiss and unite, and this is called love;
+and in such case each of the parties appears beautiful to the other. In
+a word, wisdom is like the light or brightness of fire, which impresses
+itself on the eyes, and thereby forms beauty."
+
+384. After him the third arose, and spoke to this effect: "It is neither
+love alone nor wisdom alone, which is the origin of beauty; but it is
+the union of love and wisdom; the union of love with wisdom in a youth,
+and the union of wisdom with its love in a maiden: for a maiden does not
+love wisdom in herself but in a youth, and hence sees him as beauty, and
+when a youth sees this in a maiden, he then sees her as beauty;
+therefore love by wisdom forms beauty, and wisdom grounded in love
+receives it. That this is the case, appears manifestly in Heaven. I have
+there seen maidens and wives, and have attentively considered their
+beauties, and have observed, that beauty in maidens differs from beauty
+in wives; in maidens being only the brightness, but in wives the
+splendor of beauty. The difference appeared like that of a diamond
+sparkling from light, and of a ruby shining from fire together with
+light. What is beauty but the delight of the sight? and in what does
+this delight originate but in the sport of love and wisdom? This sport
+gives brilliancy to the sight, and this brilliancy vibrates from eye to
+eye, and presents an exhibition of beauty. What constitutes beauty of
+countenance, but red and white, and the lovely mixture thereof with each
+other? and is not the red derived from love, and the white from wisdom?
+love being red from its fire, and wisdom, white from its light. Both
+these I have clearly seen in the faces of two married partners in
+heaven; the redness of white in the wife, and the whiteness of red in
+the husband; and I observed that they shone in consequence of mutually
+looking at each other." When the third had thus concluded, the assembly
+applauded and cried out, "He has gained the victory." Then on a sudden,
+a flaming light, which is the light of conjugial love, filled the house
+with its splendor, and the hearts of the company with satisfaction.
+
+       *       *       *       *       *
+
+ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS.
+
+385. There are evident signs that conjugial love and the love of
+infants, which is called _storge_, are connected; and there are also
+signs which may induce a belief that they are not connected; for there
+is the love of infants with married partners who tenderly love each
+other, and also with married partners who disagree entirely, and
+likewise with those who are separated from each other, and in some cases
+it is more tender and stronger with the latter than the former; but that
+still the love of infants is always connected with conjugial love, may
+appear from the origin from which it flows in; for although this origin
+varies with the recipients, still those loves remain inseparable, just
+as the first end in the last, which is the effect. The first end of
+conjugial love is the procreation of offspring, and the last, or the
+effect, is the offspring procreated. That the first end enters into the
+effect, and is therein as in its origin, and does not withdraw from it,
+may be seen from a rational view of the orderly progression of ends and
+causes to effects. But as the reasonings of the generality commence
+merely from effects, and from them proceed to some consequences thence
+resulting, and do not commence from causes, and from them proceed
+analytically to effects, and so forth; therefore the rational principles
+of light must needs become the obscure principles of cloud; whence come
+derivations from truth, arising from appearances and fallacies. But that
+it may be seen that conjugial love and the love of infants are
+interiorly connected, although exteriorly disjointed, we will proceed to
+demonstrate it in the following order. I. _Two universal spheres proceed
+from the Lord to preserve the universe in its created State; of which
+the one is the sphere of procreating, and the other the sphere of
+protecting the things procreated._ II. _These two universal spheres make
+a one with the sphere of conjugial love and the sphere of the love of
+infants._ III. _These two spheres universally and singularly flow into
+all things of heaven, and all things of the world from first to last._
+IV. _The sphere of the love of infants is a sphere of protection and
+support of those who cannot protect and support themselves._ V. _This
+sphere affects both the evil and the good, and disposes every one to
+love, protect, and support his offspring from his own love._ VI. _This
+sphere principally affects the female sex, thus mothers, and the male
+sex, or fathers, by derivation from them._ VII. _This sphere is also a
+sphere of innocence and peace from the Lord._ VIII. _The sphere of
+innocence flows into infants, and through them into the parents, and
+affects them._ IX, _It also flows into the souls of the parents, and
+unites with the same sphere (as operative) with the infants; and it is
+principally insinuated by means of the touch._ X. _In the degree in
+which innocence retires from infants, affection and conjunction also
+abate, and this successively even to separation._ XI. _A state of
+rational innocence and peace with parents towards infants is grounded on
+the circumstance, that they know nothing and can do nothing from
+themselves, but from others, especially from the father and mother; and
+that this state also successively retires, in proportion as they know
+and have ability from themselves, and not from others._ XII. _The above
+sphere advances in order from the end through causes into effects and
+makes periods; whereby creation is preserved in the state foreseen and
+provided for._ XIII. _The love of infants descends and does not ascend._
+XIV. _Wives have one state of love before conception and another after,
+even to the birth._ XV. _With parents conjugial love is conjoined with
+the love of infants by spiritual causes, and thence by natural._ XVI.
+_The love of infants and children is different with spiritual married
+partners from what it is with natural._ XVII. _With spiritual married
+partners that love is from what is interior or prior, but with natural
+from what is exterior or posterior._ XVIII. _In consequence hereof that
+love prevails with married partners who mutually love each other, and
+also with those who do not at all love each other._ XIX. _The love of
+infants remains after death, especially with women._ XX. _Infants are
+educated under the Lord's auspices by such women, and grow in stature
+and intelligence as in the world._ XXI. _It is there provided by the
+Lord, that with those infants the innocence of infancy becomes the
+innocence of wisdom, and thus the infants become angels._ We now proceed
+to an explanation of each article.
+
+386. I. TWO UNIVERSAL SPHERES PROCEED FROM THE LORD TO PRESERVE THE
+UNIVERSE IN ITS CREATED STATE; OF WHICH THE ONE IS THE SPHERE OF
+PROCREATING AND THE OTHER THE SPHERE OF PROTECTING THE THINGS
+PROCREATED. The divine which proceeds from the Lord is called a sphere,
+because it goes forth from him, surrounds him, fills both the spiritual
+and the natural world, and produces the effects of the ends which the
+Lord predestinated in creation, and provides since creation. All that
+which flows from a subject, and surrounds and environs it, is named a
+sphere; as in the case of the sphere of light from the sun around it, of
+the sphere of life from man around him, of the sphere of odor from a
+plant around it, of the sphere of attraction from the magnet around it,
+and so forth: but the universal spheres of which we are here treating,
+are from the Lord around him; and they proceed from the sun of the
+spiritual world, in the midst of which he is. From the Lord by means of
+that sun, proceeds a sphere of heat and light, or what is the same, a
+sphere of love and wisdom, to produce ends, which are uses; but that
+sphere according to uses, is distinguished by various names: the divine
+sphere which looks to the preservation of the universe in its created
+state by successive generations, is called the sphere of procreating;
+and the divine sphere which looks to the preservation of generations in
+their beginnings, and afterwards in their progressions, is called the
+sphere of protecting the things procreated: besides these two, there are
+several other divine spheres which are named according to their uses,
+consequently variously, as may be seen above, n. 222. The operations of
+uses by these spheres are the divine providence.
+
+387. II. THESE TWO UNIVERSAL SPHERES MAKE A ONE WITH THE SPHERE OF
+CONJUGIAL LOVE AND THE SPHERE OF THE LOVE OF INFANTS. That the sphere of
+conjugial love makes a one with the sphere of procreating, is evident;
+for procreation is the end, and conjugial love the mediate cause by
+which (the end is promoted), and the end and the cause in what is to be
+effected and in effects, act in unity, because they act together. That
+the sphere of the love of infants makes a one with the sphere of
+protecting the things procreated, is also evident, because it is the end
+proceeding from the foregoing end, which was procreation, and the love
+of infants is its mediate cause by which it is promoted: for ends
+advance in a series, one after another, and in their progress the last
+end becomes the first, and thereby advances further, even to the
+boundary, in which they subsist or cease. But on this subject more will
+be seen in the explanation of article XII.
+
+388. III. THESE TWO SPHERES UNIVERSALLY AND SINGULARLY FLOW INTO ALL
+THINGS OF HEAVEN AND ALL THINGS OF THE WORLD, FROM FIRST TO LAST. It is
+said universally and singularly, because when mention is made of a
+universal, the singulars of which it is composed are meant at the same
+time; for a universal exists from and consists of singulars; thus it
+takes its name from them, as a whole exists from, consists of, and takes
+its name from its parts; therefore, if you take away singulars, a
+universal is only a name, and is like a mere surface which contains
+nothing: consequently to attribute to God universal government, and to
+take away singulars, is vain talk and empty preaching: nor is it to the
+purpose, in this case, to urge a comparison with the universal
+government of the kings of the earth. From this ground then it is said,
+that those two spheres flow in universally and singularly.
+
+389. The reason why the spheres of procreating and of protecting the
+things procreated, or the spheres of conjugial love and the love of
+infants, flow into all thing of heaven and all things of the world, from
+first (principles) to last, is because all things which proceed from the
+Lord, or from the sun which is from him and in which he is, pervade the
+created universe even to the last of all its principles: the reason of
+this is, because divine things, which in progression are called
+celestial and spiritual, have no relation to space and time. That
+extension cannot be predicated of things spiritual, in consequence of
+their not having any relation to space and time, is well known: hence
+whatever proceeds from the Lord, is in an instant from first
+(principles) in last. That the sphere of conjugial love is thus
+universal may be seen above, n. 222-225. That in like manner the sphere
+of the love of infants is universal, is evident from that love's
+prevailing in heaven, where there are infants from the earths; and from
+that love's prevailing in the world with men, beasts and birds, serpents
+and insects. Something resembling this love prevails also in the
+vegetable and mineral kingdoms; in the vegetable, in that seeds are
+guarded by shells or husks as by swaddling clothes, and moreover are in
+the fruit as in a house, and are nourished with juice as with milk; that
+there is something similar in minerals, is plain from the matrixes and
+external covering, in which noble gems and metals are concealed and
+guarded.
+
+390. The reason why the sphere of procreating, and the sphere of
+protecting the things procreated, make a one in a continual series, is,
+because the love of procreating is continued into the love of what is
+procreated. The quality of the love of procreating is known from its
+delight, which is supereminent and transcendent. This love influences
+the state of procreating with men, and in a remarkable manner the state
+of reception with women; and this very exalted delight with its love
+continues even to the birth, and there attains its fulness.
+
+391. IV. THE SPHERE OF THE LOVE OF INFANTS IS A SPHERE OF PROTECTION AND
+SUPPORT OF THOSE WHO CANNOT PROTECT AND SUPPORT THEMSELVES. That the
+operations of uses from the Lord by spheres proceeding from him, are the
+divine providence, was said above, n. 386; this divine providence
+therefore is meant by the sphere of protection and support of those who
+cannot protect and support themselves: for it is a law of creation that
+the things created are to be preserved, guarded, protected, and
+supported; otherwise the universe would fall to decay: but as this
+cannot be done immediately from the Lord with living creatures, who are
+left to their own choice, it is done mediately by his love implanted in
+fathers, mothers, and nurses. That their love is from the Lord
+influencing them, is not known to themselves, because they do not
+perceive the influx, and still less the Lord's omnipresence: but who
+does not see, that this principle is not of nature, but of the divine
+providence operating in and by nature; and that such a universal
+principle cannot exist except from God, by a certain spiritual sun,
+which is in the centre of the universe, and whose operation, being
+without space and time, is instant and present from first principles in
+last? But in what manner that divine operation, which is the Lord's
+divine providence, is received by animate subjects, will be shewn in
+what follows. That mothers and fathers protect and support infants,
+because they cannot protect and support themselves, is not the cause of
+that love, but is a rational cause derived from that love's falling into
+the understanding; for a man, from this cause alone, without love
+inspired and inspiring it, or without law and punishment compelling him,
+would no more than a statue provide for infants.
+
+392. V. THIS SPHERE AFFECTS BOTH THE EVIL AND THE GOOD, AND DISPOSES
+EVERY ONE TO LOVE, PROTECT, AND SUPPORT HIS OFFSPRING FROM HIS OWN LOVE.
+Experience testifies that the love of infants prevails equally with the
+evil and the good, and in like manner with tame and wild beasts; yea,
+that in some cases it is stronger and more ardent in its influence on
+evil men, and also on wild beasts. The reason of this is, because all
+love proceeding from the Lord and flowing into subjects, is changed in
+the subject into the love of its life; for every animate subject has no
+other sensation than that its love originates in itself, as it does not
+perceive the influx; and while also it actually loves itself, it makes
+the love of infants proper to itself; for it sees as it were itself in
+them, and them in itself, and itself thus united with them. Hence also
+this love is fiercer with wild beasts, as with lions and lionesses, he
+and she bears, leopards and leopardesses, he and she wolves, and others
+of a like nature, than with horses, deer, goats, and sheep; because
+those wild beasts have dominion over the tame, and hence self-love is
+predominant, and this loves itself in its offspring; therefore as we
+said, the influent love is turned into self-love. Such an inversion of
+the influent love into self-love, and the consequent protection and
+support of the young offspring by evil parents, is of the Lord's divine
+providence; for otherwise there would remain but few of the human race,
+and none of the savage beasts, which, nevertheless, are of use. From
+these considerations it is evident, that every one is disposed to love,
+protect, and support his offspring, from his own love.
+
+393. VI. THIS SPHERE PRINCIPALLY AFFECTS THE FEMALE SEX, THUS MOTHERS
+AND THE MALE SEX, OR FATHERS, BY DERIVATION FROM THEM. This follows from
+what was said above, in regard to the origin of conjugial love,--that
+the sphere of conjugial love is received by the women, and through them
+is transferred to the men: because women are born loves of the
+understanding of the men, and the understanding is a recipient. The case
+is the same with the love of infants, because this originates in
+conjugial love. It is well known that mothers are influenced by a most
+tender love of infants, and fathers by a love less tender. That the love
+of infants is inherent in conjugial love, into which women are born, is
+evident from the amiable and endearing love of girls towards infants,
+and towards their dolls, which they carry, dress, kiss, and press to
+their bosoms: boys are not influenced by any such affection. It appears
+as if mothers derived the love of infants from nourishing them in the
+womb out of their own blood, and from the consequent appropriation of
+their life, and thus from sympathetic union: but still this is not the
+origin of that love; for if another infant, without the mother's
+knowledge, were to be put after the birth in the place of the genuine
+infant, the mother would love it with equal tenderness as if it were her
+own: moreover infants are sometimes loved by their nurses more than by
+their mothers. From these considerations it follows, that this love is
+from no other source than from the conjugial love implanted in every
+woman, to which is joined the love of conceiving; from the delight of
+which the wife is prepared for reception. This is the first of the above
+love, which with its delight after the birth passes fully to the
+offspring.
+
+394. VII. THIS SPHERE IS ALSO A SPHERE OF INNOCENCE AND PEACE (FROM THE
+LORD). Innocence and peace are the two inmost principles of heaven; they
+are called inmost principles, because they proceed immediately from the
+Lord: for the Lord is innocence itself and peace itself. From innocence
+the Lord is called a Lamb, and from peace he saith, "_Peace I leave you;
+my peace I give you_," John xiv. 27; and he is also meant by the peace
+with which the disciples were to salute a city or house which they
+entered; and of which it is said, that if it was worthy, peace would
+come upon it, and if not worthy, peace would return, Matt. x. 11-15.
+Hence also the Lord is called the Prince of peace, Isaiah ix. 5, 6. A
+further reason why innocence and peace are the inmost principles of
+heaven, is, because innocence is the _esse_ of every good, and peace is
+the blessed principle of every delight which is of good. See the work on
+HEAVEN AND HELL, as to the state of innocence of the angels of heaven,
+n. 276-283; and as to peace in heaven, n. 284-290.
+
+395. VIII. THE SPHERE OF INNOCENCE FLOWS INTO INFANTS, AND THROUGH THEM
+INTO THE PARENTS, AND AFFECTS THEM. It is well known that infants are
+innocences; but it is not known that their innocence flows in from the
+Lord. It flows in from the Lord, because, as was said just above, he is
+innocence itself; neither can any thing flow in, since it cannot exist
+except from its first principle, which is IT itself. But we will briefly
+describe the nature and quality of the innocence of infants, which
+affects parents: it shines forth from their face, from some of their
+gestures, and from their first speech, and affects them. They have
+innocence, because they do not think from any interior principle; for
+they do not as yet know what is good and evil, and what is true and
+false, as the ground of their thoughts; in consequence of which they
+have not a prudence originating in selfhood, nor any deliberate purpose;
+of course they do not regard any evil as an end. They are free from
+selfhood acquired from self-love and the love of the world; they do not
+attribute any thing to themselves; they refer to their parents whatever
+they receive; content with the trifles which are given them as presents,
+they have no care about food and raiment, or about the future; they do
+not look to the world, and immerse themselves thereby in the desire of
+many things; they love their parents, their nurses, and their infant
+companions, with whom they play in innocence; they suffer themselves to
+be guided, they harken and obey. This is the innocence of infancy, which
+is the cause of the love called _storge_.
+
+396. IX. IT ALSO FLOWS IN TO THE SOULS OF THE PARENTS, AND UNITES WITH
+THE SAME SPHERE (AS OPERATIVE) WITH THE INFANTS, AND IT IS PRINCIPALLY
+INSINUATED BY MEANS OF THE TOUCH. The Lord's innocence flows into the
+angels of the third heaven, where all are in the innocence of wisdom,
+and passes through the inferior heavens, but only through the innocences
+of the angels therein, and thus immediately and mediately flows into
+infants. These differ but little from graven forms; but still they are
+receptible of life from the Lord through the heavens. Yet, unless the
+parents also received that influx in their souls, and in the inmost
+principles of their minds, they would in vain be affected by the
+innocence of the infants. There must be something adequate and similar
+in another, whereby communication may be effected, and which may cause
+reception, affection, and thence conjunction; otherwise it would be like
+soft seed falling upon a stone, or a lamb exposed to a wolf. From this
+ground then it is, that innocence flowing into the souls of the parents,
+unites with the innocence of the infants. Experience may shew that, with
+the parents, this conjunction is effected by the mediation of the bodily
+senses, but especially by the touch: as that the sight is intimately
+delighted by seeing them, the hearing by their speech, the smelling by
+their odor. That the communication and therefore the conjunction of
+innocence is principally effected by the touch, is evident from the
+satisfaction of carrying them in the arms, from fondling and kissing
+them, especially in the case of mothers, who are delighted in laying
+their mouth and face upon their bosoms, and at the same time in touching
+the same with the palms of their hands, in general, in giving them milk
+by suckling them at the breasts, moreover, in stroking their naked body,
+and the unwearied pains they take in washing and dressing them on their
+laps. That the communications of love and its delights between married
+partners are effected by the sense of the touch has been occasionally
+proved above. The reason why communications of the mind are also
+effected by the same sense is, because the hands are a man's ultimates,
+and his first principles are together in the ultimates, whereby also all
+things of the body and of the mind are kept together in an inseparable
+connection. Hence it is, that Jesus touched infants, Matt, xviii. 2-6;
+Mark x. 13-16; and that he healed the sick by the touch: and that those
+who touched him were healed: hence also it is, that inaugurations into
+the priesthood are at this day effected by the laying on of hands. From
+these considerations it is evident, that the innocence of parents and
+the innocence of infants meet each other by the touch, especially of the
+hands, and thereby join themselves together as by kisses.
+
+397. That innocence produces similar effects with beasts and birds as
+with men, and that by contact, is well known: the reason of this is,
+because all that proceeds from the Lord, in an instant pervades the
+universe, as may be seen above, n. 388-390; and as it proceeds by
+degrees, and by continual mediations, therefore it passes not only to
+animals, but also to vegetables and minerals; see n. 389; it also passes
+into the earth itself, which is the mother of all vegetables and
+minerals; for the earth, in the spring, is in a prepared state for the
+reception of seeds, as it were in the womb; and when it receives them,
+it, as it were, conceives, cherishes them, bears, excludes, suckles,
+nourishes, clothes, educates, guards, and, as it were, loves the
+offspring derived from them, and so forth. Since the sphere of
+procreation proceeds thus far, how much more must it proceed to animals
+of every kind, even to worms! That as the earth is the common mother of
+vegetables, so there is also a common mother of bees in every hive, is a
+well known tact, confirmed by observation.
+
+398. X. IN THE DEGREE IN WHICH INNOCENCE RETIRES FROM INFANTS, AFFECTION
+AND CONJUNCTION ALSO ABATE, AND THIS SUCCESSIVELY EVEN TO SEPARATION. It
+is well known that the love of infants, or _storge_, retires from
+parents according as innocence retires from them; and that, in the case
+of men, it retires even to the separation of children from home, and in
+the case of beasts and birds, to a rejection from their presence, and a
+total forgetfulness of relationship. From this circumstance, as an
+established fact, it may further appear, that innocence flowing in on
+each side produces the love called _storge_.
+
+399. XI. A STATE OF RATIONAL INNOCENCE AND PEACE WITH PARENTS TOWARDS
+INFANTS, IS GROUNDED IN THE CIRCUMSTANCE, THAT THEY KNOW NOTHING AND CAN
+DO NOTHING FROM THEMSELVES, BUT FROM OTHERS, ESPECIALLY FROM THE FATHER
+AND MOTHER; AND THIS STATE SUCCESSIVELY RETIRES, IN PROPORTION AS THEY
+KNOW AND HAVE ABILITY FROM THEMSELVES, AND NOT FROM OTHERS. That the
+sphere of the love of infants is a sphere of protection and support of
+those who cannot protect and support themselves, was shewn above in its
+proper article, n. 391: that this is only a rational cause with men, but
+not the very essential cause of that love prevailing with them, was also
+mentioned in the same article. The real original cause of that love is
+innocence from the Lord, which flows in while the man is ignorant of it,
+and produces the above rational cause; therefore as the first cause
+produces a retiring from that love, so also does the second cause at the
+same time; or what is the same, as the communication of innocence
+retires, so also the persuading reason accompanies it; but this is the
+case only with man to the intent that he may do what he does from
+freedom according to reason, and from this, as from a rational and at
+the same time a moral law, may support his adult offspring according to
+the requirements of necessity and usefulness. This second cause does not
+influence animals who are without reason, they being affected only by
+the prior cause, which to them is instinct.
+
+400. XII. THE SPHERE OF THE LOVE OF PROCREATING ADVANCES IN ORDER FROM
+THE END THROUGH CAUSES INTO EFFECTS, AND MAKES PERIODS; WHEREBY CREATION
+IS PRESERVED IN THE STATE FORESEEN AND PROVIDED FOR. All operations in
+the universe have a progression from ends through causes into effects.
+These three are in themselves indivisible, although in idea they appear
+divided; but still the end, unless the intended effect is seen together
+with it, is not any thing; nor does either become any thing, unless the
+cause supports, contrives, and conjoins it. Such a progression is
+inherent in every man in general, and in every particular, altogether as
+will, understanding, and action: every end in regard to man relates to
+the will, every cause to the understanding, and every effect to the
+action; in like manner, every end relates to love, every efficient cause
+to wisdom, and every effect thence derived to use. The reason of this
+is, because the receptacle of love is the will, the receptacle of wisdom
+is the understanding, and the receptacle of use is action: since
+therefore operations in general and in particular with man advance from
+the will through the understanding into act, so also do they advance
+from love through wisdom into use. By wisdom here we mean all that which
+belongs to judgement and thought. That these three are a one in the
+effect, is evident. That they also make a one in ideas before the
+effect, is perceived from the consideration, that determination only
+intervenes; for in the mind an end goes forth from the will and produces
+for itself a cause in the understanding, and presents to itself an
+intention; and intention is as an act before determination; hence it is,
+that by a wise man, and also by the Lord, intention is accepted as an
+act. What rational person cannot see, or, when he hears, acknowledge,
+that those three principles flow from some first cause, and that that
+cause is, that from the Lord, the Creator and Conservator of the
+universe, there continually proceed love, wisdom, and use, and these
+three are one? Tell, if you can, in what other source they originate.
+
+401. A similar progression from end through cause into effect belongs
+also to the sphere of procreating and of protecting the things
+procreated. The end in this case is the will or love of procreating; the
+middle cause, by which the end is effected and into which it infuses
+itself, is conjugial love; the progressive series of efficient causes is
+the loving, conception, gestation of the embryo or offspring to be
+procreated; and the effect is the offspring itself procreated. But
+although end, cause, and effect successively advance as three things,
+still in the love of procreating, and inwardly in all the causes, and in
+the effect itself, they make a one. They are the efficient causes only,
+which advance through times, because in nature; while the end or will,
+or love, remains continually the same: for ends advance in nature
+through times without time; but they cannot come forth and manifest
+themselves, until the effect or use exists and becomes a subject; before
+this, the love could love only the advance, but could not secure and fix
+itself. That there are periods of such progressions, and that creation
+is thereby preserved in the state foreseen and provided for, is well
+known. But the series of the love of infants from its greatest to its
+least, thus to the boundary in which it subsists or ceases, is
+retrograde; since it is according to the decrease of innocence in the
+subject, and also on account of the periods.
+
+402. XIII. THE LOVE OF INFANTS DESCENDS, AND DOES NOT ASCEND. That it
+descends from generation to generation, or from sons and daughters to
+grandsons and granddaughters, and does not ascend from these to fathers
+and mothers of families, is well known. The cause of its increase in
+descent is the love of fructifying, or of producing uses, and in respect
+to the human race, it is the love of multiplying it; but this derives
+its origin solely from the Lord, who, in the multiplication of the human
+race, regards the conservation of creation, and as the ultimate end
+thereof, the angelic heaven, which is solely from the human race; and
+since the angelic heaven is the end of ends, and thence the love of
+loves with the Lord, therefore there is implanted in the souls of men,
+not only the love of procreating, but also of loving the things
+procreated in successions: hence also this love exists only with man and
+not with any beast or bird. That this love with man descends increasing,
+is in consequence of the glory of honor, which in like manner increases
+with him according to amplifications. That the love of honor and glory
+receives into itself the love of infants flowing from the Lord, and
+makes it as it were its own, will be seen in article XVI.
+
+403. XIV. WIVES HAVE ONE STATE OF LOVE BEFORE CONCEPTION AND ANOTHER
+AFTER, EVEN TO THE BIRTH. This is adduced to the end that it may be
+known, that the love of procreating, and the consequent love of what is
+procreated, is implanted in conjugial love with women, and that with
+them those two loves are divided, while the end, which is the love of
+procreating, begins its progression. That the love called _storge_ is
+then transferred from the wife to the husband; and also that the love of
+procreating, which, as we said, with a woman makes one with her
+conjugial love, is then not alike, is evident from several indications.
+
+404. XV. WITH PARENTS CONJUGIAL LOVE IS CONJOINED WITH THE LOVE OF
+INFANTS BY SPIRITUAL CAUSES, AND THENCE BY NATURAL. The spiritual causes
+are, that the human race may be multiplied, and from this the angelic
+heaven enlarged, and that thereby such may be born as will become
+angels, serving the Lord to promote uses in heaven, and by consociation
+with men also in the earths: for every man has angels associated with
+him from the Lord; and such is his conjunction with them, that if they
+were taken away, he would instantly die. The natural causes of the
+conjunction of those two loves are, to effect the birth of those who may
+promote uses in human societies, and may be incorporated therein as
+members. That the latter are the natural and the former the spiritual
+causes of the love of infants and of conjugial love, even married
+partners themselves think and sometimes declare, saying they have
+enriched heaven with as many angels as they have had descendants, and
+have furnished society with as many servants as they have had children.
+
+405. XVI. THE LOVE OF CHILDREN AND INFANTS IS DIFFERENT WITH SPIRITUAL
+MARRIED PARTNERS FROM WHAT IT IS WITH NATURAL. With spiritual married
+partners the love of infants as to appearance, is like the love of
+infants with natural married partners; but it is more inward, and thence
+more tender, because that love exists from innocence, and from a nearer
+reception of innocence, and thereby a more present preception of it in
+man's self: for the spiritual are such so far as they partake of
+innocence. But spiritual fathers and mothers, after they have sipped the
+sweet of innocence with their infants, love their children very
+differently from what natural fathers and mothers do. The spiritual love
+their children from their spiritual intelligence and moral life; thus
+they love them from the fear of God and actual piety, or the piety of
+life, and at the same time from affection and application to uses
+serviceable to society, consequently from the virtues and good morals
+which they possessed. From the love of these things they are principally
+led to provide for, and minister to, the necessities of their children;
+therefore if they do not observe such things in them, they alienate
+their minds from them and do nothing for them but so far as they think
+themselves bound in duty. With natural fathers and mothers the love of
+infants is indeed grounded also in innocence; but when the innocence is
+received by them, it is entwined around their own love, and consequently
+the love of their infants from the latter, and at the same time from the
+former, kissing, embracing, and dangling them, hugging them to their
+bosoms, and fawning upon and flattering them beyond all bounds,
+regarding them as one heart and soul with themselves; and afterwards,
+when they have passed the state of infancy even to boyhood and beyond
+it, in which state innocence is no longer operative, they love them not
+from any fear of God and actual piety, or the piety of life, nor from
+any rational and moral intelligence they may have; neither do they
+regard, or only very slightly, if at all, their internal affections, and
+thence their virtues and good morals, but only their externals, which
+they favor and indulge. To these externals their love is directed and
+determined: hence also they close their eyes to their vices, excusing,
+and favoring them. The reason of this is, because with such parents the
+love of their offspring is also the love of themselves; and this love
+adheres to the subject outwardly, without entering into it, as self does
+not enter into itself.
+
+406. The quality of the love of infants and of the love of children with
+the spiritual and with the natural, is evidently discerned from them
+after death; for most fathers, when they come into another life,
+recollect their children who have died before them; they are also
+presented to and mutually acknowledge each other. Spiritual fathers only
+look at them, and inquire as to their present state, and rejoice if it
+is well with them, and grieve if it is ill; and after some conversation,
+instruction, and admonition respecting moral celestial life, they
+separate from them, telling them, that they are no longer to be
+remembered as fathers because the Lord is the only Father to all in
+heaven, according to his words, Matt. xxiii. 9: and that they do not at
+all remember them as children. But natural fathers, when they first
+become conscious that they are living after death, and recall to mind
+their children who have died before them, and also when, agreeably to
+their wishes, they are presented to each other, they instantly embrace,
+and become united like bundles of rods; and in this case the father is
+continually delighted with beholding and conversing with them. If the
+father is told that some of his children are satans, and that they have
+done injuries to the good, he nevertheless keeps them in a group around
+him, if he himself sees that they are the occasion of hurt and do
+mischief, he still pays no attention to it, nor does he separate any of
+them from association with himself; in order, therefore, to prevent the
+continuance of such a mischievous company, they are of necessity
+committed forthwith to hell; and there the father, before the children,
+is shut up in confinement, and the children are separated, and each is
+removed to the place of his life.
+
+407. To the above I will add this wonderful relation:--in the spiritual
+world I have seen fathers who, from hatred, and as it were rage, had
+looked at infants presented before their eyes, with a mind so savage,
+that, if they could, they would have murdered them; but on its being
+hinted to them, though without truth, that they were their own infants,
+their rage and savageness instantly subsided, and they loved them to
+excess. This love and hatred prevail together with those who in the
+world had been inwardly deceitful, and had set their minds in enmity
+against the Lord.
+
+408. XVII. WITH THE SPIRITUAL THAT LOVE IS FROM WHAT IS INTERIOR OR
+PRIOR, BUT WITH THE NATURAL FROM WHAT IS EXTERIOR OR POSTERIOR. To think
+and conclude from what is interior or prior, is to think and conclude
+from ends and causes to effects; but to think and conclude from what is
+exterior or posterior, is to think and conclude from effects to causes
+and ends. The latter progression is contrary to order, but the former
+according to it; for to think and conclude from ends and causes, is to
+think and conclude from goods and truths, viewed in a superior region of
+the mind, to effects in an inferior region. Real human rationality from
+creation is of this quality. But to think and conclude from effects, is
+to think and conclude from an inferior region of the mind, where the
+sensual things of the body reside with their appearances and fallacies,
+to guess at causes and effects, which in itself is merely to confirm
+falsities and concupiscences, and afterwards to see and believe them to
+be truths of wisdom and goodnesses of the love of wisdom. The case is
+similar in regard to the love of infants and children with the spiritual
+and the natural; the spiritual love them from what is prior, thus
+according to order: but the natural love them from what is posterior,
+thus contrary to order. These observations are adduced only for the
+confirmation of the preceding article.
+
+409. XVIII. IN CONSEQUENCE HEREOF THAT LOVE PREVAILS WITH MARRIED
+PARTNERS WHO MUTUALLY LOVE EACH OTHER, AND ALSO WITH THOSE WHO DO NOT AT
+ALL LOVE EACH OTHER; consequently it prevails with the natural as well
+as with the spiritual; but the latter are influenced by conjugial love,
+whereas the former are influenced by no such love but what is apparent
+and pretended. The reason why the love of infants and conjugial love
+still act in unity, is, because, as we have said, conjugial love is
+implanted in every woman from creation, and together with it the love of
+procreating, which is determined to and flows into the procreated
+offspring, and from the women is communicated to the men. Hence in
+houses, in which there is no conjugial love between the man and his
+wife, it nevertheless is with the wife, and thereby some external
+conjunction is effected with the man. From this same ground it is, that
+even harlots love their offspring; for that which from creation is
+implanted in souls, and respects propagation, is indelible, and cannot
+be extirpated.
+
+410. XIX. THE LOVE OF INFANTS REMAINS AFTER DEATH, ESPECIALLY WITH
+WOMEN. Infants, as soon as they are raised up, which happens immediately
+after their decease, are elevated into heaven, and delivered to angels
+of the female sex, who in the life of the body in the world loved
+infants, and at the same time feared God. These, having loved all
+infants with maternal tenderness, receive them as their own; and the
+infants in this case, as from an innate feeling, love them as their
+mothers: as many infants are consigned to them, as they desire from a
+spiritual _storge_. The heaven in which infants are appears in front in
+the region of the forehead, in the line in which the angels look
+directly at the Lord. That heaven is so situated, because all infants
+are educated under the immediate auspices of the Lord. There is an
+influx also into this heaven from the heaven of innocence, which is the
+third heaven. When they have passed through this first period, they are
+transferred to another heaven, where they are instructed.
+
+411. XX. INFANTS ARE EDUCATED UNDER THE LORD'S AUSPICES BY SUCH WOMEN,
+AND GROW IN STATURE AND INTELLIGENCE AS IN THE WORLD. Infants in heaven
+are educated in the following manner; they learn to speak from the
+female angel who has the charge of their education; their first speech
+is merely the sound of affection, in which however there is some
+beginning of thought, whereby what is human in the sound is
+distinguished from the sound of an animal; this speech gradually becomes
+more distinct, as ideas derived from affection enter the thought: all
+their affections, which also increase, proceed from innocence. At first,
+such things are insinuated into them as appear before their eyes, and
+are delightful; and as these are from a spiritual origin, heavenly
+things flow into them at the same time, whereby the interiors of their
+minds are opened. Afterwards, as the infants are perfected in
+intelligence, so they grow in stature, and viewed in this respect, they
+appear also more adult, because intelligence and wisdom are essential
+spiritual nourishment; therefore those things which nourish their minds,
+also nourish their bodies. Infants in heaven, however, do not grow up
+beyond their first age, where they stop, and remain in it to eternity.
+And when they are in that age, they are given in marriage, which is
+provided by the Lord, and is celebrated in the heaven of the youth, who
+presently follows the wife into her heaven, or into her house, if they
+are of the same society. That I might know of a certainty, that infants
+grow in stature, and arrive at maturity as they grow in intelligence, I
+was permitted to speak with some while they were infants, and afterwards
+when they were grown up; and they appeared as full-grown youths, in a
+stature, like that of young men full grown in the world.
+
+412. Infants are instructed especially by representatives adequate and
+suitable to their genius; the great beauty and interior wisdom of which
+can scarcely be credited in the world. I am permitted to adduce here two
+representations, from which a judgement may be formed in regard to the
+rest. On a certain time they represented the Lord ascending from the
+sepulchre, and at the same time the unition of his human with the
+divine. At first they presented the idea of a sepulchre, but not at the
+same time the idea of the Lord, except so remotely, that it was
+scarcely, and as it were at a distance, perceived that it was the Lord;
+because in the idea of a sepulchre there is somewhat funereal, which
+they hereby removed. Afterwards they cautiously admitted into the
+sepulchre a sort of atmosphere, appearing nevertheless as a thin vapor,
+by which they signified, and this with a suitable degree of remoteness,
+spiritual life in baptism. They afterwards represented the Lord's
+descent to those who were bound, and his ascent with them into heaven;
+and in order to accommodate the representation to their infant minds,
+they let down small cords that were scarcely discernible, exceedingly
+soft and yielding, to aid the Lord in the ascent, being always
+influenced by a holy fear lest any thing in the representation should
+affect something that was not under heavenly influence: not to mention
+other representations, whereby infants are introduced into the
+knowledges of truth and the affections of good, as by games adapted to
+their capacities. To these and similar things infants are led by the
+Lord by means of innocence passing through the third heaven; and thus
+spiritual things are insinuated into their affections, and thence into
+their tender thoughts, so that they know no other than that they do and
+think such things from themselves, by which their understanding
+commences.
+
+413. XXI. IT IS THERE PROVIDED BY THE LORD, THAT WITH THOSE INFANTS THE
+INNOCENCE OF INFANCY BECOMES THE INNOCENCE OF WISDOM (AND THUS THEY
+BECOME ANGELS). Many may conjecture that infants remain infants, and
+become angels immediately after death: but it is intelligence and wisdom
+that make an angel: therefore so long as infants are without
+intelligence and wisdom, they are indeed associated with angels, yet are
+not angels: but they then first become so when they are made intelligent
+and wise. Infants therefore are led from the innocence of infancy to the
+innocence of wisdom, that is, from external innocence to internal: the
+latter innocence is the end of all their instruction and progression:
+therefore when they attain to the innocence of wisdom, the innocence of
+infancy is adjoined to them, which in the mean time had served them as a
+plane. I saw a representation of the quality of the innocence of
+infancy; it was of wood almost without life, and was vivified in
+proportion as the knowledges of truth and the affections of good were
+imbibed: and afterwards there was represented the quality of the
+innocence of wisdom, by a living infant. The angels of the third heaven,
+who are in a state of innocence from the Lord above other angels, appear
+like naked infants before the eyes of spirits who are beneath the
+heavens; and as they are wiser than all others, so are they also more
+truly alive: the reason of this is, because innocence corresponds to
+infancy, and also to nakedness, therefore it is said of Adam and his
+wife, when they were in a state of innocence, that they were naked and
+were not ashamed, but that when they had lost their state of innocence,
+they were ashamed of their nakedness, and hid themselves, Gen. ii. 25;
+chap. iii. 7, 10, 11. In a word, the wiser the angels are the more
+innocent they are. The quality of the innocence of wisdom may in some
+measure be seen from the innocence of infancy above described, n. 395,
+if only instead of parents, the Lord be assumed as the Father by whom
+they are led, and to whom they ascribe what they have received.
+
+414. On the subject of innocence I have often conversed with the angels
+who have told me that innocence is the _esse_ of every good, and that
+good is only so far good as it has innocence in it: and, since wisdom is
+of life and thence of good, that wisdom is only so far wisdom as it
+partakes of innocence: the like is true of love, charity, and faith; and
+hence it is that no one can enter heaven unless he has innocence; which
+is meant by these words of the Lord, "_Suffer infants to come to me, and
+forbid them not; for of such is the kingdom of the heavens; verily I say
+unto you, Whosoever shall not receive the kingdom of the heavens as an
+infant, he will not enter therein_," Mark x. 14, 15; Luke xviii. 16, 17.
+In this passage, as well as in other parts of the Word, infants denote
+those who are in innocence. The reason why good is good, so far as it
+has innocence in it, is, because all good is from the Lord, and
+innocence consists in being led by the Lord.
+
+       *       *       *       *       *
+
+415. To the above I shall add this MEMORABLE RELATION. One morning, as I
+awoke out of sleep, the light beginning to dawn and it being very
+serene, while I was meditating and not yet quite awake, I saw through
+the window as it were a flash of lightning, and presently I heard as it
+were a clap of thunder; and while I was wondering whence this could be,
+I heard from heaven words to this effect, "There are some not far from
+you, who are reasoning sharply about God and nature. The vibration of
+light like lightning, and the clapping of the air like thunder, are
+correspondences and consequent appearances of the conflict and collision
+of arguments, on one side in favor of God, and on the other in favor of
+nature." The cause of this spiritual combat was as follows: there were
+some satans in hell who expressed a wish to be allowed to converse with
+the angels of heaven; "for," said they, "we will clearly and fully
+demonstrate, that what they call God, the Creator of all things, is
+nothing but nature; and thus that God is a mere unmeaning expression,
+unless nature be meant by it." And as those satans believed this with
+all their heart and soul, and also were desirous to converse with the
+angels of heaven, they were permitted to ascend out of the mire and
+darkness of hell, and to converse with two angels at that time
+descending from heaven. They were in the world of spirits, which is
+intermediate between heaven and hell. The satans on seeing the angels
+there, hastily ran to them, and cried out with a furious voice, "Are you
+the angels of heaven with whom we are allowed to engage in debate,
+respecting God and nature? You are called wise because you acknowledge a
+God; but, alas! how simple you are! Who sees God? who understands what
+God is? who conceives that God governs, and can govern the universe,
+with everything belonging thereto? and who but the vulgar and common
+herd of mankind acknowledges what he does not see and understand? What
+is more obvious than that nature is all in all? Is it not nature alone
+that we see with our eyes, hear with our ears, smell with our nostrils,
+taste with our tongues, and touch and feel with our hands and bodies?
+And are not our bodily senses the only evidences of truth? Who would not
+swear from them that it is so? Are not your heads in nature, and is
+there any influx into the thoughts of your heads but from nature? Take
+away nature, and can you think at all? Not to mention several other
+considerations of a like kind." On hearing these words the angels
+replied, "You speak in this manner because you are merely sensual. All
+in the hells have the ideas of their thoughts immersed in the bodily
+senses, neither are they able to elevate their minds above them;
+therefore we excuse you. The life of evil and the consequent belief of
+what is false have closed the interiors of your minds, so that you are
+incapable of any elevation above the things of sense, except in a state
+removed from evils of life, and from false principles of faith: for a
+satan, as well as an angel, can understand truth when he hears it; but
+he does not retain it, because evil obliterates truth and induces what
+is false: but we perceive that you are now in a state of removal from
+evil, and thus that you can understand the truth which we speak; attend
+therefore to what we shall say:" and they proceeded thus: "You have been
+in the natural world, and have departed thence, and are now in the
+spiritual world. Have you known anything till now concerning a life
+after death? Have you not till now denied such a life, and degraded
+yourselves to the beasts? Have you known any thing heretofore about
+heaven and hell, or the light and heat of this world? or of this
+circumstance, that you are no longer within the sphere of nature, but
+above it; since this world and all things belonging to it are spiritual,
+and spiritual things are above natural, so that not the least of nature
+can flow into this world? But, in consequence of believing nature to be
+a God or a goddess, you believe also the light and heat of this world to
+be the light and heat of the natural world, when yet it is not at all
+so; for natural light here is darkness, and natural heat is cold. Have
+you known anything about the sun of this world from which our light and
+heat proceed? Have you known that this sun is pure love, and the sun of
+the natural world pure fire; and the sun of the world, which is pure
+fire, is that from which nature exists and subsists; and that the sun of
+heaven, which is pure love, is that from which life itself, which is
+love with wisdom exists and subsists; and thus that nature, which you
+make a god or a goddess, is absolutely dead? You can, under the care of
+a proper guard, ascend with us into heaven; and we also, under similar
+protection, can descend with you into hell; and in heaven you will see
+magnificent and splendid objects, but in hell such as are filthy and
+unclean. The ground of the difference is, because all in the heavens
+worship God, and all in the hells worship nature; and the magnificent
+and splendid objects in the heavens are correspondences of the
+affections of good and truth, and the filthy and unclean objects in the
+hells are correspondences of the lusts of what is evil and false. Judge
+now, from these circumstances, whether God or nature be all in all." To
+this the satans replied, "In the state wherein we now are, we can
+conclude, from what we have heard, that there is a God; but when the
+delight of evil seizes our minds, we see nothing but nature." These two
+angels and two satans were standing to the right, at no great distance
+from me; therefore I saw and heard them; and lo! I saw near them many
+spirits who had been celebrated in the natural world for their
+erudition; and I was surprised to observe that those great scholars at
+one time stood near the angels and at another near the satans, and that
+they favored the sentiments of those near whom they stood; and I was led
+to understand that the changes of their situation were changes of the
+state of their minds, which sometimes favored one side and sometimes the
+other; for they were _vertumni_. Moreover, the angels said, "We will
+tell you a mystery; on our looking down upon the earth, and examining
+those who were celebrated for erudition, and who have thought about God
+and nature from their own judgement, we have found six hundred out of a
+thousand favorers of nature, and the rest favorers of God; and that
+these were in favor of God, in consequence of having frequently
+maintained in their conversation, not from any convictions of their
+understandings, but only from hear-say, that nature is from God; for
+frequent conversation from the memory and recollection, and not at the
+same time from thought and intelligence, induces a species of faith."
+After this, the satans were entrusted to a guard and ascended with the
+two angels into heaven, and saw the magnificent and splendid objects
+contained therein; and being then an illustration from the light of
+heaven, they acknowledged the being of a God, and that nature was
+created to be subservient to the life which is in God and from God; and
+that nature in itself is dead, and consequently does nothing of itself,
+but is acted upon by life. Having seen and perceived these things, they
+descended: and as they descended the love of evil returned and closed
+their understanding above and opened it beneath; and then there appeared
+above it as it were a veil sending forth lightning from infernal fire;
+and as soon as they touched the earth with their feet, the ground
+cleaved asunder beneath them, and they returned to their associates.
+
+416. After these things those two angels seeing me near, said to the
+by-standers respecting me, "We know that this man has written about God
+and nature; let us hear what he has written." They therefore came to me,
+and intreated that what I had written about God and nature might be read
+to them: I therefore read as follows. "Those who believe in a Divine
+operation in everything of nature, may confirm themselves in favor of
+the Divine, from many things which they see in nature, equally, yea more
+than those who confirm themselves in favor of nature: for those who
+confirm themselves in favor of the Divine, attend to the wonderful
+things, which are conspicuous in the productions of both vegetables and
+animals:--in the PRODUCTION OF VEGETABLES, that from a small seed sown
+in the earth there is sent forth a root, by means of the root a stem,
+and successively buds, leaves, flowers, fruits, even to new seeds;
+altogether as if the seed was acquainted with the order of succession,
+or the process by which it was to renew itself. What rational person can
+conceive, that the sun which is pure fire, is acquainted with this, or
+that it can endue its heat and light with a power to effect such things;
+and further, that it can form wonderful things therein, and intend use?
+When a man of elevated reason sees and considers such things, he cannot
+think otherwise than that they are from him who has infinite wisdom,
+consequently from God. Those who acknowledge the Divine, also see and
+think so; but those who do not acknowledge it, do not see and think so,
+because they are unwilling; and thereby they let down their rational
+principle into the sensual, which derives all its ideas from the
+luminous principle in which the bodily senses are, and confirms their
+fallacies urging, 'Do not you see the sun effecting these things by its
+heat and light? What is that which you do not see?' Is it anything?
+Those who confirm themselves in favor of the Divine, attend to the
+wonderful things which are conspicuous in the PRODUCTIONS OF ANIMALS; to
+mention only what is conspicuous in eggs, that there lies concealed in
+them a chick in its seed, or first principles of existence, with
+everything requisite even to the hatching, and likewise to every part of
+its progress after hatching, until it becomes a bird, or winged animal,
+in the form of its parent stock. A farther attention to the nature and
+quality of the form cannot fail to cause astonishment in the
+contemplative mind; to observe in the least as well as in the largest
+kinds, yea, in the invisible as in the visible, that is, in small
+insects, as in fowls or great beasts, how they are all endowed with
+organs of sense, such as seeing, smelling, tasting, touching; and also
+with organs of motion, such as muscles, for they fly and walk; and
+likewise with viscera, around the heart and lungs, which are actuated by
+the brains: that the commonest insects enjoy all these parts of
+organization is known from their anatomy, as described by some writers,
+especially SWAMMERDAM in his Books of Nature. Those who ascribe all
+things to nature do indeed see such things; but they think only that
+they are so, and say that nature produces them: and this they say in
+consequence of having averted their minds from thinking about the
+Divine; and those who have so averted their minds, when they see the
+wonderful things in nature, cannot think rationally, and still less
+spiritually; but they think sensually and materially, and in this case
+they think in and from nature, and not above it, in like manner as those
+do who are in hell; differing from beasts only in this respect, that
+they have rational powers, that is, they are capable of understanding,
+and thereby of thinking otherwise, if only they are willing. Those who
+have averted themselves from thinking about the Divine, when they see
+the wonderful things in nature, and thereby become sensual, do not
+consider that the sight of the eye is so gross that it sees several
+small insects as one confused mass; when yet each of them is organized
+to feel and to move itself, consequently is endowed with fibres and
+vessels, also with a little heart, pulmonary pipes, small viscera, and
+brains; and that the contexture of these parts consists of the purest
+principles in nature, and corresponds to some life, by virtue of which
+their minutest parts are distinctly acted upon. Since the sight of the
+eye is so gross that several of such insects, with the innumerable
+things in each, appear to it as a small confused mass, and yet those who
+are sensual, think and judge from that sight, it is evident how gross
+their minds are, and consequently in what thick darkness they are
+respecting spiritual things.
+
+417. "Every one that is willing to do so, may confirm himself in favor
+of the Divine from the visible things in nature; and he also who thinks
+of God from the principle of life, does so confirm himself; while, for
+instance, he observes the fowls of heaven, how each species of them
+knows its proper food and where it is to be found; how they can
+distinguish those of their own kind by the sounds they utter and by
+their external appearance; how also, among other kinds, they can tell
+which are their friends and which their foes; how they pair together,
+build their nests with great art, lay therein their eggs, hatch them,
+know the time of hatching, and at its accomplishment help their young
+out of the shell, love them most tenderly, cherish them under their
+wings, feed and nourish them, until they are able to provide for
+themselves and do the like, and to procreate a family in order to
+perpetuate their kind. Every one that is willing to think of a divine
+influx through the spiritual world into the natural, may discern it in
+these instances, and may also, if he will, say in his heart, 'Such
+knowledges cannot flow into those animals from the sun by the rays of
+its light:' for the sun, from which nature derives its birth and its
+essence, its pure fire, and consequently the rays of its light are
+altogether dead; and thus they may conclude, that such effects are
+derived from an influx of divine wisdom into the ultimates of nature.
+
+418. "Every one may confirm himself in favor of the Divine from what is
+visible in nature, while he observes worms, which from the delight of a
+certain desire, wish and long after a change of their earthly state into
+a state analogous to a heavenly one; for this purpose they creep into
+holes, and cast themselves as it were into a womb that they may be born
+again, and there become chrysalises, aurelias, nymphs, and at length
+butterflies; and when they have undergone this change, and according to
+their species are decked with beautiful wings, they fly into the air as
+into their heaven, and there indulge in all festive sports, pair
+together, lay their eggs, and provide for themselves a posterity; and
+then they are nourished with a sweet and pleasant food, which they
+extract from flowers. Who that confirms himself in favor of the Divine
+from what is visible in nature, does not see some image of the earthly
+state of man in these animals while they are worms, and of his heavenly
+state in the same when they become butterflies? whereas those who
+confirm themselves in favor of nature, see indeed such things; but as
+they have rejected from their minds all thought of man's heavenly state,
+they call them mere instincts of nature.
+
+419. "Again, everyone may confirm himself in favor of the Divine from
+what is visible in nature, while he attends to the discoveries made
+respecting bees,--how they have the art to gather wax and suck honey
+from herbs and flowers, and build cells like small houses, and arrange
+them into the form of a city with streets, through which they come in
+and go out; and how they can smell flowers and herbs at a distance, from
+which they may collect wax for their home and honey for their food; and
+how, when laden with these treasures, they can trace their way back in a
+right direction to their hive; thus they provide for themselves food and
+habitation against the approaching winter, as if they were acquainted
+with and foresaw its coming. They also set over themselves a mistress as
+a queen, to be the parent of a future race, and for her they build as it
+were a palace in an elevated situation, and appoint guards about her;
+and when the time comes for her to become a mother, she goes from cell
+to cell and lays her eggs, which her attendants cover with a sort of
+ointment to prevent their receiving injury from the air; hence arises a
+new generation, which, when old enough to provide in like manner for
+itself, is driven out from home; and when driven out, it flies forth to
+seek a new habitation, not however till it has first collected itself
+into a swarm to prevent dissociation. About autumn also the useless
+drones are brought forth and deprived of their wings, lest they should
+return and consume the provision which they had taken no pains to
+collect; not to mention many other circumstances; from which it may
+appear evident, that on account of the use which they afford to mankind,
+they have by influx from the spiritual world a form of government, such
+as prevails among men in the world, yea, among angels in the heavens.
+What man of uncorrupted reason does not see that such instincts are not
+communicated to bees from the natural world? What has the sun, in which
+nature originates, in common with a form of government which vies with
+and is similar to a heavenly one? From these and similar circumstances
+respecting brute animals, the confessor and worshiper of nature confirms
+himself in favor of nature, while the confessor and worshiper of God,
+from the same circumstances, confirms himself in favor of the Divine:
+for the spiritual man sees spiritual things therein, and the natural man
+natural; thus every one according to his quality. In regard to myself,
+such circumstances have been to me testimonies of an influx of what is
+spiritual into what is natural, or of an influx of the spiritual world
+into the natural world; thus of an influx from the divine wisdom of the
+Lord. Consider also, whether you can think analytically of any form of
+government, any civil law, any moral virtue, or any spiritual truth,
+unless the Divine flows in from his wisdom through the spiritual world:
+for my own part, I never did, and still feel it to be impossible; for I
+have perceptibly and sensibly observed such influx now (1768) for
+twenty-five years continually: I therefore speak this from experience.
+
+420. "Can nature, let me ask, regard use as an end, and dispose uses
+into orders and forms? This is in the power of none but a wise being;
+and none but God, who is infinitely wise, can so order and form the
+universe. Who else can foresee and provide for mankind all the things
+necessary for their food and clothing, producing them from the fruits of
+the earth and from animals? It is surely a wonderful consideration among
+many others, that those common insects, called silk-worms, should supply
+with splendid clothing all ranks of persons, from kings and queens even
+to the lowest servants; and that those common insects the bees, should
+supply wax to enlighten both our temples and palaces. These, with
+several other similar considerations, are standing proofs, that the Lord
+by an operation from himself through the spiritual world, effects
+whatever is done in nature.
+
+421. "It may be expedient here to add, that I have seen in the spiritual
+world those who had confirmed themselves in favor of nature by what is
+visible in this world, so as to become atheists, and that their
+understanding in spiritual light appeared open beneath but closed above,
+because with their thinking faculty they had looked downwards to the
+earth and not upwards to heaven. The super-sensual principle, which is
+the lowest principle of the understanding, appeared as a veil, in some
+cases sparkling from infernal fire, in some black as soot, and in some
+pale and livid as a corpse. Let every one therefore beware of
+confirmation in favor of nature, and let him confirm himself in favor of
+the Divine; for which confirmation there is no want of materials.
+
+422. "Some indeed are to be excused for ascribing certain visible
+effects to nature, because they have had no knowledge respecting the sun
+of the spiritual world, where the Lord is, and of influx thence; neither
+have they known any thing about that world and its state, nor yet of its
+presence with man; and consequently they could think no other than that
+the spiritual principle was a purer natural principle; and thus that
+angels were either in the ether or in the stars; also that the devil was
+either man's evil, or, if he actually existed, that he was either in the
+air or in the deep; also that the souls of men after death were either
+in the inmost part of the earth, or in some place of confinement till
+the day of judgement; not to mention other like conceits, which sprung
+from ignorance of the spiritual world and its sun. This is the reason
+why those are to be excused, who have believed that the visible
+productions of nature are the effect of some principle implanted in her
+from creation: nevertheless those who have made themselves atheists by
+confirmations in favor of nature, are not to be excused, because they
+might have confirmed themselves in favor of the Divine. Ignorance indeed
+excuses, but does not take away the false principle which is confirmed;
+for this false principle agrees with evil, and evil with hell."
+
+
+
+
+ADULTEROUS LOVE AND ITS SINFUL PLEASURES.
+
+
+ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE.
+
+423. At the entrance upon our subject, it may be expedient to declare
+what we mean in this chapter by adulterous love. By adulterous love we
+do not mean fornicatory love, which precedes marriage, or which follows
+it after the death of a married partner; neither do we mean concubinage,
+which is engaged in from causes legitimate, just, and excusatory; nor do
+we mean either the mild or the grievous kinds of adultery, whereof a man
+actually repents; for the latter become not opposite, and the former are
+not opposite, to conjugial love, as will be seen in the following pages,
+where each is treated of. But by adulterous love, opposite to conjugial
+love, we here mean the love of adultery, so long as it is such as not to
+be regarded as sin, or as evil, and dishonorable, and contrary to
+reason, but as allowable with reason. This adulterous love not only
+makes conjugial love the same with itself, but also overthrows,
+destroys, and at length nauseates it. The opposition of this love to
+conjugial love is the subject treated of in this chapter. That no other
+love is treated of (as being in such opposition), may be evident from
+what follows concerning fornication, concubinage, and the various kinds
+of adultery. But in order that this opposition may be made manifest to
+the rational sight, it may be expedient to demonstrate it in the
+following series: I. _It is not known what adulterous love is, unless it
+be known what conjugial love is._ II. _Adulterous love is opposed to
+conjugial love._ III. _Adulterous love is opposed to conjugial love, as
+the natural man viewed in himself is opposed to the spiritual man._ IV.
+_Adulterous love is opposed to conjugial love, as the connubial
+connection of what is evil and false is opposed to the marriage of good
+and truth._ V. _Hence adulterous love in opposed to conjugial love, as
+hell is opposed to heaven._ VI. _The impurity of hell is from adulterous
+love, and the purity of heaven from conjugial love._ VII. _The impurity
+and the purity in the church are similarly circumstanced._ VIII.
+_Adulterous love more and more makes a man not a man (homo), and not a
+man (vir), and conjugial love makes a man more and more a man (homo),
+and a man (vir)._ IX. _There are a sphere of adulterous love and a
+sphere of conjugial love._ X. _The sphere of adulterous love ascends
+from hell, and the sphere of conjugial love descends from heaven._ XI.
+_Those two spheres mutually meet each other in each world; but they do
+not unite._ XII. _Between those two spheres there is an equilibrium, and
+man is in it._ XIII. _A man is able to turn himself to whichever he
+pleases; but so far as he turns himself to the one, so far he turns
+himself from the other._ XIV. _Each sphere brings with it delights._ XV.
+_The delights of adulterous love commence from the flesh and are of the
+flesh even in the spirit; but the delights of conjugial love commence in
+the spirit, and are of the spirit even in the flesh._ XVI. _The delights
+of adulterous love are the pleasures of insanity; but the delights of
+conjugial love are the delights of wisdom._ We proceed to an explanation
+of each article.
+
+424. I. IT IS NOT KNOWN WHAT ADULTEROUS LOVE IS, UNLESS IT BE KNOWN WHAT
+CONJUGIAL LOVE IS. By adulterous love we mean the love of adultery,
+which destroys conjugial love, as above, n. 423. That it is not known
+what adulterous love is, unless it be known what conjugial love is,
+needs no demonstration, but only illustration by similitudes: as for
+example, who can know what is evil and false, unless he know what is
+good and true? and who knows what is unchaste, dishonorable, unbecoming,
+and ugly, unless he knows what is chaste, honorable, becoming, and
+beautiful? and who can discern the various kinds of insanity, but he
+that is wise, or that knows what wisdom is? also, who can rightly
+perceive discordant and grating sounds, but he that is well versed in
+the doctrine and study of harmonious numbers? in like manner, who can
+clearly discern what is the quality of adultery, unless he has first
+clearly discerned what is the quality of marriage? and who can make a
+just estimate of the filthiness of the pleasures of adulterous love, but
+he that has first made a just estimate of the purity of conjugial love?
+As I have now completed the treatise ON CONJUGIAL LOVE AND ITS CHASTE
+DELIGHTS, I am enabled, from the intelligence I thence acquired, to
+describe the pleasures respecting adulterous love.
+
+425. II. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE. Every thing in
+the universe has its opposite; and opposites, in regard to each other,
+are not relatives, but contraries. Relatives are what exist between the
+greatest and the least of the same thing; whereas contraries arise from
+an opposite in contrariety thereto; and the latter are relatives in
+regard to each other, as the former are in their regard one to another;
+wherefore also the relations themselves are opposites. That all things
+have their opposites, is evident from light, heat, the times of the
+world, affections, perceptions, sensations, and several other things.
+The opposite of light is darkness; the opposite of heat is cold; of the
+times of the world the opposites are day and night, summer and winter;
+of affections the opposites are joys and mourning, also gladnesses and
+sadnesses; of perceptions the opposites are goods and evils, also truths
+and falses; and of sensations the opposites are things delightful and
+things undelightful. Hence it may be evidently concluded, that conjugial
+love has its opposite; this opposite is adultery, as every one may see,
+if he be so disposed, from all the dictates of sound reason. Tell, if
+you can, what else is its opposite. It is an additional evidence in
+favor of this position, that as sound reason was enabled to see the
+truth of it by her own light, therefore she has enacted laws, which are
+called laws of civil justice, in favor of marriages and against
+adulteries. That the truth of this position may appear yet more
+manifest, I may relate what I have very often seen in the spiritual
+world. When those who in the natural world have been confirmed
+adulterers, perceive a sphere of conjugial love flowing down from
+heaven, they instantly either flee away into caverns and hide
+themselves, or, if they persist obstinately in contrariety to it, they
+grow fierce with rage, and become like furies. The reason why they are
+so affected is, because all things of the affections, whether delightful
+or undelightful, are perceived in that world, and on some occasions as
+clearly as an odor is perceived by the sense of smelling; for the
+inhabitants of that world have not a material body, which absorbs such
+things. The reason why the opposition of adulterous love and conjugial
+love is unknown to many in the world, is owing to the delights of the
+flesh, which, in the extremes, seem to imitate the delights of conjugial
+love; and those who are in delights only, do not know anything
+respecting that opposition; and I can venture to say, that should you
+assert, that everything has its opposite, and should conclude that
+conjugial love also has its opposite, adulterers will reply, that that
+love has not an opposite, because adulterous love cannot be
+distinguished from it; from which circumstance it is further manifest,
+that he that does not know what conjugial love is, does not know what
+adulterous love is; and moreover, that from adulterous love it is not
+known what conjugial love is, but from conjugial love it is known what
+adulterous love is. No one knows good from evil, but evil from good; for
+evil is in darkness, whereas good is in light.
+
+426. III. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE NATURAL
+MAN VIEWED IN HIMSELF IS OPPOSED TO THE SPIRITUAL MAN. That the natural
+man and the spiritual are opposed to each other, so that the one does
+not will what the other wills, yea, that they are at strife together, is
+well known in the church; but still it has not heretofore been
+explained. We will therefore shew what is the ground of discrimination
+between the spiritual man and the natural, and what excites the latter
+against the former. The natural man is that into which every one is
+first introduced as he grows up, which is effected by sciences and
+knowledges, and by rational principles of the understanding; but the
+spiritual man is that into which he is introduced by the love of doing
+uses, which love is also called charity: wherefore so far as any one is
+in charity, so far he is spiritual; but so far as he is not in charity,
+so far he is natural, even supposing him to be ever so quick-sighted in
+genius, and wise in judgement. That the latter, the natural man,
+separate from the spiritual, notwithstanding all his elevation into the
+light of reason, still gives himself without restraint to the government
+of his lusts, and is devoted to them, is manifest from his genius alone,
+in that he is void of charity; and whoever is void of charity, gives
+loose to all the lasciviousness of adulterous love: wherefore, when he
+is told, that this wanton love is opposed to chaste conjugial love, and
+is asked to consult his rational _lumen_, he still does not consult it,
+except in conjunction with the delight of evil implanted from birth in
+the natural man; in consequence whereof he concludes, that his reason
+does not see anything contrary to the pleasing sensual allurements of
+the body; and when he has confirmed himself in those allurements, his
+reason is in amazement at all those pleasures which are proclaimed
+respecting conjugial love; yea, as was said above, he fights against
+them, and conquers, and, like a conqueror after the enemy's overthrow,
+he utterly destroys the camp of conjugial love in himself. These things
+are done by the natural man from the impulse of his adulterous love. We
+mention these circumstances, in order that it may be known, what is the
+true ground of the opposition of those two loves; for, as has been
+abundantly shewn above, conjugial love viewed in itself is spiritual
+love, and adulterous love viewed in itself is natural love.
+
+427. IV. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE CONNUBIAL
+CONNECTION OF WHAT IS EVIL AND FALSE IS OPPOSED TO THE MARRIAGE OF GOOD
+AND TRUTH. That the origin of conjugial love is from the marriage of
+good and truth, was demonstrated above in its proper chapter, from n.
+83-102; hence it follows, that the origin of adulterous love is from the
+connubial connection of what is evil and false, and that hence they are
+opposite loves, as evil is opposed to good, and the false of evil to the
+truth of good. It is the delights of each love which are thus opposed;
+for love without its delight is not anything. That these delights are
+thus opposed to each other, does not at all appear: the reason why it
+does not appear is, because the delight of the love of evil in externals
+assumes a semblance of the delight of the love of good; but in internals
+the delight of the love of evil consists of mere concupiscences of evil,
+evil itself being the conglobated mass (or glome) of those
+concupiscences: whereas the delight of the love of good consists of
+innumerable affections of good, good itself being the co-united bundle
+of those affections. This bundle and that glome are felt by man only as
+one delight; and as the delight of evil in externals assumes a semblance
+of the delight of good, as we have said, therefore also the delight of
+adultery assumes a semblance of the delight of marriage; but after
+death, when everyone lays aside externals, and the internals are laid
+bare, then it manifestly appears, that the evil of adultery is a glome
+of the concupiscences of evil, and the good of marriage is a bundle of
+the affections of good: thus that they are entirely opposed to each
+other.
+
+428. In reference to the connubial connection of what is evil and false,
+it is to be observed, that evil loves the false, and desires that it may
+be a one with itself, and they also unite; in like manner as good loves
+truth, and desires that it may be a one with itself, and they also
+unite: from which consideration it is evident, that as the spiritual
+origin of marriage is the marriage of good and truth, so the spiritual
+origin of adultery is the connubial connection of what is evil and
+false. Hence, this connubial connection is meant by adulteries,
+whoredoms, and fornications, in the spiritual sense of the Word; see the
+APOCALYPSE REVEALED, n. 134. It is from this principle, that he that is
+in evil, and connects himself connubially with what is false, and he
+that is in what is false, and draws evil into a partnership of his
+chamber, from the joint covenant confirms adultery, and commits it so
+far as he dares and has the opportunity; he confirms it from evil by
+what is false, and he commits it from what is false by evil: and also on
+the other hand, that he that is in good, and marries truth, or he that
+is in truth, and brings good into partnership of the chamber with
+himself, confirms himself against adultery, and in favor of marriage,
+and attains to a happy conjugial life.
+
+429. V. HENCE ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE AS HELL IS
+OPPOSED TO HEAVEN. All who are in hell are in the connubial connection
+of what is evil and false, and all who are in heaven are in the marriage
+of good and truth; and as the connubial connection of what is evil and
+false is also adultery, as was shewn just above, n. 427, 428, hell is
+also that connubial connection. Hence all who are in hell are in the
+lust, lasciviousness, and immodesty of adulterous love, and shun and
+dread the chastity and modesty of conjugial love; see above, n. 428.
+From these considerations it may be seen, that those two loves,
+adulterous and conjugial, are opposed to each other, as hell is to
+heaven, and heaven to hell.
+
+430. VI. THE IMPURITY OF HELL IS FROM ADULTEROUS LOVE, AND THE PURITY OF
+HEAVEN FROM CONJUGIAL LOVE. All hell abounds with impurities, all of
+which originate in immodest and obscene adulterous love, the delights of
+that love being changed into such impurities. Who can believe, that in
+the spiritual world, every delight of love is presented to the sight
+under various appearances, to the sense under various odors, and to the
+view under various forms of beasts and birds? The appearances under
+which in hell the lascivious delights of adulterous love are presented
+to the sight, are dunghills and mire; the odors by which they are
+presented to the sense, are stinks and stenches; and the forms of beasts
+and birds under which they are presented to the view, are hogs,
+serpents, and the birds called ochim and tziim. The case is reversed in
+regard to the chaste delights of conjugial love in heaven. The
+appearances under which those delights are presented to the sight, are
+gardens and flowery fields; the odors whereby they are presented to the
+sense, are the perfumes arising from fruits and the fragrancies from
+flowers; and the forms of animals under which they are presented to the
+view are lambs, kids, turtle-doves, and birds of paradise. The reason
+why the delights of love are changed into such and similar things is,
+because all things which exist in the spiritual world are
+correspondences: into these correspondences the internals of the minds
+of the inhabitants are changed, while they pass away and become external
+before the senses. But it is to be observed, that there are innumerable
+varieties of impurities, into which the lasciviousnesses of whoredoms
+are changed, while they pass off into their correspondences: these
+varieties are according to the genera and species of those
+lasciviousnesses, as may be seen in the following pages, where
+adulteries and their degrees are treated of: such impurities however do
+not proceed from the delights of the love of those who have repented;
+because they have been washed from them during their abode in the world.
+
+431. VII. THE IMPURITY AND THE PURITY IN THE CHURCH ARE SIMILARLY
+CIRCUMSTANCED. The reason of this is, because the church is the Lord's
+kingdom in the world, corresponding to his kingdom in the heavens; and
+also the Lord conjoins them together, that they may make a one; for he
+distinguishes those who are in the world, as he distinguishes heaven and
+hell, according to their loves. Those who are in the immodest and
+obscene delights of adulterous love, associate to themselves similar
+spirits from hell: whereas those who are in the modest and chaste
+delights of conjugial love, are associated by the Lord to similar angels
+from heaven. While these their angels, in their attendance on man, are
+stationed near to confirmed and determined adulterers, they are made
+sensible of the direful stenches mentioned above, n. 430, and recede a
+little. On account of the correspondence of filthy loves with dunghills
+and bogs, it was commanded the sons of Israel, "That they should carry
+with them a paddle with which to cover their excrement, lest Jehovah God
+walking in the midst of their camp should see the nakedness of the
+thing, and should return," Deut, xxiii. 13, 14. This was commanded,
+because the camp of the sons of Israel represented the church, and those
+unclean things corresponded to the lascivious principles of whoredoms,
+and by Jehovah God's walking in the midst of their camp was signified
+his presence with the angels. The reason why they were to cover it was,
+because all those places in hell, where troops of such spirits have
+their abode, were covered and closed up, on which account also it is
+said, "lest he see the nakedness of the thing." It has been granted me
+to see that all those places in hell are closed up, and also that when
+they were opened, as was the case when a new demon entered, such a
+horrid stench issued from them, that it infested my belly with its
+noisomeness; and what is wonderful, those stenches are to the
+inhabitants as delightful as dunghills are to swine. From these
+considerations it is evident, how it is to be understood, that the
+impurity in the church is from adulterous love, and its purity from
+conjugial love.
+
+432. VIII. ADULTEROUS LOVE MORE AND MORE MAKES A MAN (homo) NOT A MAN
+(homo), AND A MAN (vir) NOT A MAN (vir), AND CONJUGIAL LOVE MAKES A MAN
+(homo) MORE AND MORE A MAN (homo), AND A MAN (vir). That conjugial love
+makes a man (_homo_) is illustrated and confirmed by all the
+considerations which were clearly and rationally demonstrated in the
+first part of this work, concerning love and the delights of its wisdom;
+as 1. That he that is principled in love truly conjugial, becomes more
+and more spiritual; and in proportion as any one is more spiritual, in
+the same proportion he is more a man (_homo_). 2. That he becomes more
+and more wise; and the wiser any one is, so much the more is he a man
+(_homo_). 3. That with such a one the interiors of the mind are more and
+more opened, insomuch that he sees or intuitively acknowledges the Lord;
+and the more any one is in the sight or acknowledgement, the more he is
+a man. 4. That he becomes more and more moral and civil, inasmuch as a
+spiritual soul is in his morality and civility; and the more any one is
+morally civil, the more he is a man. 5. That also after death he becomes
+an angel of heaven; and an angel is in essence and form a man; and also
+the genuine human principle in his face shines forth from his
+conversation and manners: from these considerations it is manifest, that
+conjugial love makes a man (_homo_) more and more a man (_homo_). That
+the contrary is the case with adulterers, follows as a consequence from
+the opposition of adultery and marriage, which is the subject treated of
+in this chapter; as, 1. That they are not spiritual but in the highest
+degree natural; and the natural man separate from the spiritual man, is
+a man only as to the understanding, but not as to the will: this he
+immerses in the body and the concupiscences of the flesh, and at those
+times the understanding also accompanies it. That such a one is but half
+a man (_homo_), he himself may see from the reason of his understanding,
+in ease he elevates it. 2. That adulterers are not wise, except in their
+conversation and behaviour, when they are in the company of such as are
+in high station, or as are distinguished for their learning or their
+morals; but that when alone with themselves they are insane, setting at
+nought the divine and holy things of the church, and defiling the morals
+of life with immodest and unchaste principles, will be shewn in the
+chapter concerning adulteries. Who does not see that such gesticulators
+are men only as to external figure, and not as to internal form? 3. That
+adulterers become more and more not men, has been abundantly confirmed
+to me by what I have myself been eye-witness to respecting them in hell:
+for there they are demons, and when seen in the light of heaven, appear
+to have their faces full of pimples, their bodies bunched out, their
+voice rough, and their gestures antic. But it is to be observed, that
+such are determined and confirmed adulterers, but not non-deliberate
+adulterers: for in the chapter concerning adulteries and their degrees,
+four kinds are treated of. Determined adulterers are those who are so
+from the lust of the will; confirmed adulterers are those who are so
+from the persuasion of the understanding; deliberate adulterers are
+those who are so from the allurements of the senses; and non deliberate
+adulterers are those who have not the faculty or the liberty of
+consulting the understanding. The two former kinds of adulterers are
+those who become more and more not men; whereas the two latter kinds
+become men as they recede from those errors, and afterwards become wise.
+
+433. That conjugial love makes a man (_homo_) more a man (_vir_), is
+also illustrated by what was adduced in the preceding part concerning
+conjugial love and its delights; as, 1. That the virile faculty and
+power accompanies wisdom, as this is animated from the spiritual things
+of the church, and that hence it resides in conjugial love; and that the
+wisdom of this love opens a vein from its fountain in the soul, and
+thereby invigorates, and also blesses with permanence, to the
+intellectual life, which is the very essential masculine life. 2. That
+hence it is, that the angels of heaven are in this permanence to
+eternity, according to their own declarations in the MEMORABLE RELATION,
+n. 355, 356. That the most ancient men in the golden and silver ages,
+were in permanent efficacy, because they loved the caresses of their
+wives, and abhorred the caresses of harlots, I have heard from their own
+mouths; see the MEMORABLE RELATIONS, n. 75, 76. That that spiritual
+sufficiency is also in the natural principle, and will not be wanting to
+those at this day, who come to the Lord, and abominate adulteries as
+infernal, has been told me from heaven. But the contrary befalls
+determined and confirmed adulterers who are treated of above, n. 432.
+That the virile faculty and power with such is weakened even till it
+ceases; and that after this there commences cold towards the sex; and
+that cold is succeeded by a kind of fastidiousness approaching to
+loathing, is well known, although but little talked of. That this is the
+case with such adulterers in hell, I have heard at a distance, from the
+sirens, who are obsolete venereal lusts, and also from the harlots
+there. From these considerations it follows, that adulterous love makes
+a man (_homo_) more and more not a man (_homo_) and not a man (_vir_)
+and that conjugial love makes a man more and more a man (_homo_) and a
+man (_vir_).
+
+434. IX. THERE ARE A SPHERE OF ADULTEROUS LOVE AND A SPHERE OF CONJUGIAL
+LOVE. What is meant by spheres, and that they are various, and that
+those which are of love and wisdom proceed from the Lord, and through
+the angelic heavens descend into the world, and pervade it even to its
+ultimates, was shewn above, n. 222-225; and n. 386-397. That every thing
+in the universe has its opposites, may be seen above, n. 425: hence it
+follows, that whereas there is a sphere of conjugial love, there is also
+a sphere opposite to it, which is called a sphere of adulterous love;
+for those spheres are opposed to each other, as the love of adultery is
+opposed the love of marriage. This opposition has been treated of in the
+preceding parts of this chapter.
+
+435. X. THE SPHERE OF ADULTEROUS LOVE ASCENDS FROM HELL, AND THE SPHERE
+OF CONJUGIAL LOVE DESCENDS FROM HEAVEN. That the sphere of conjugial
+love descends from heaven, was shewn in the places cited just above, n.
+434; but the reason why the sphere of adulterous love ascends from hell,
+is, because this love is from thence, see n. 429. That sphere ascends
+thence from the impurities into which the delights of adultery are
+changed with those who are of each sex there; concerning which delight
+see above, n. 430, 431.
+
+436. XI. THOSE TWO SPHERES MEET EACH OTHER IN EACH WORLD; BUT THEY DO
+NOT UNITE. By each world is meant the spiritual world and the natural
+world. In the spiritual world those spheres meet each other in the world
+of spirits, because this is the medium between heaven and hell; but in
+the natural world they meet each other in the rational plane
+appertaining to man, which also is the medium between heaven and hell:
+for the marriage of good and truth flows into it from above, and the
+marriage of evil and the false flows into it from beneath. The latter
+marriage flows in through the world, but the former through heaven.
+Hence it is, that the human rational principle can turn itself to either
+side as it pleases, and receive influx. If it turns to good, it receives
+it from above; and in this case the man's rational principle is formed
+more and more to the reception of heaven; but if it turns itself to
+evil, it receives that influx from beneath; and in this case the man's
+rational principle is formed more and more to the reception of hell. The
+reason why those two spheres do not unite, is, because they are
+opposites; and an opposite acts upon an opposite like enemies, one of
+whom, burning with deadly hatred, furiously assaults the other, while
+the other is in no hatred, but only endeavours to defend himself. From
+these considerations it is evident, that those two spheres only meet
+each other, but do not unite. The middle interstice, which they make, is
+on the one part from the evil not of the false, and from the false not
+of the evil, and on the other part from good not of truth, and from
+truth not of good: which two may indeed touch each other, but still they
+do not unite.
+
+437. XII. BETWEEN THOSE TWO SPHERES THERE IS AN EQUILIBRIUM, AND MAN IS
+IN IT. The equilibrium between them is a spiritual equilibrium, because
+it is between good and evil; from this equilibrium a man has free will,
+in and by which he thinks and wills, and hence speaks and acts as from
+himself. His rational principle consists in his having the option to
+receive either good or evil; consequently, whether he will freely and
+rationally dispose himself to conjugial love, or to adulterous love; if
+to the latter, he turns the hinder part of the head, and the back to the
+Lord; if to the former, he turns the fore part of the head and the
+breast to the Lord; if to the Lord, his rationality and liberty are led
+by himself; but if backwards from the Lord, his rationality and liberty
+are led by hell.
+
+438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE HE PLEASES; BUT SO
+FAR AS HE TURNS HIMSELF TO THE ONE, SO FAR HE TURNS HIMSELF FROM THE
+OTHER. Man was created so that he may do whatever he does freely,
+according to reason, and altogether as from himself: without these two
+faculties he would not be a man but a beast; for he would not receive
+any thing flowing from heaven, and appropriate it to himself as his own,
+and consequently it would not be possible for anything of eternal life
+to be inscribed on him; for this must be inscribed on him as his, in
+order that it may be his own; and whereas there is no freedom on the one
+part, unless there be also a like freedom on the other, as it would be
+impossible to weigh a thing, unless the scales from an equilibrium could
+incline to either side: so, unless a man had liberty from reason to draw
+near also to evil, thus to turn from the right to the left, and from the
+left to the right, in like manner to the infernal sphere, which is that
+of adultery, as to the celestial sphere, which is that of marriage, (it
+would be impossible for him to receive any thing flowing from heaven,
+and to appropriate it to himself.)
+
+439. XIV. EACH SPHERE BRINGS WITH IT DELIGHTS; that is, both the sphere
+of adulterous love which ascends from hell, and the sphere of conjugial
+love which descends from heaven, affects the recipient man (_homo_) with
+delights; because the ultimate plane in which the delights of each love
+terminate, and where they fill and complete themselves, and which
+exhibits them in their own proper sensory, is the same. Hence, in the
+extremes, adulterous caresses and conjugial caresses are perceived as
+similar, although in internals they are altogether dissimilar; that
+hence they are also dissimilar in the extremes, is a point not decided
+from any sense of discrimination; for dissimilitudes are not made
+sensible from their discriminations in the extremes, to any others than
+those who are principled in love truly conjugial; for evil is known from
+good, but not good from evil; so neither is a sweet scent perceived by
+the nose when a disagreeable one is present in it. I have heard from the
+angels, that they distinguish in the extremes what is lascivious from
+what is not, as any one distinguishes the fire of a dunghill or of burnt
+horn by its bad smell, from the fire of spices or of burnt cinnamon by
+its sweet smell; and that this arises from their distinction of the
+internal delights which enter into the external and compose them.
+
+440. XV. THE DELIGHTS OF ADULTEROUS LOVE COMMENCE FROM THE FLESH AND ARE
+OF THE FLESH EVEN IN THE SPIRIT; BUT THE DELIGHTS OF CONJUGIAL LOVE
+COMMENCE IN THE SPIRIT AND ARE OF THE SPIRIT EVEN IN THE FLESH. The
+reason why the delights of adulterous love commence from the flesh is,
+because the stimulant heats of the flesh are their beginnings. The
+reason why they infect the spirit and are of the flesh even in the
+spirit, is, because the spirit, and not the flesh, is sensible of those
+things which happen in the flesh. The case is the same with this sense
+as with the rest: as that the eye does not see and discern various
+particulars in objects, but they are seen and discerned by the spirit;
+neither does the ear hear and discern the harmonies of tunes in singing,
+and the concordances of the articulation of sounds in speech, but they
+are heard and discerned by the spirit; moreover, the spirit is sensible
+of every thing according to its elevation in wisdom. The spirit that is
+not elevated above the sensual things of the body, and thereby adheres
+to them, is not sensible of any other delights than those which flow in
+from the flesh and the world through the senses of the body: these
+delights it seizes upon, is delighted with, and makes its own. Now,
+since the beginnings of adulterous love are only the stimulant fires and
+itchings of the flesh, it is evident, that these things in the spirit
+are filthy allurements, which, as they ascend and descend, and
+reciprocate, so they excite and inflame. In general the cupidities of
+the flesh are nothing but the accumulated concupiscences of what is evil
+and false: hence comes this truth in the church, that the flesh lusts
+against the spirit, that is, against the spiritual man; wherefore it
+follows, that the delights of the flesh, as to the delights of
+adulterous love, are nothing but the effervescences of lusts, which in
+the spirit become the ebullitions of immodesty.
+
+441. But the delights of conjugial love have nothing in common with the
+filthy delights of adulterous love: the latter indeed are in the spirit
+of every man; but they are separated and removed, as the man's spirit is
+elevated above the sensual things of the body, and from its elevation
+sees their appearances and fallacies beneath: in this case it perceives
+fleshly delights, first as apparent and fallacious, afterwards as
+libidinous and lascivious, which ought to be shunned, and successively
+as damnable and hurtful to the soul, and at length it has a sense of
+them as being undelightful, disagreeable, and nauseous; and in the
+degree that it thus perceives and is sensible of these delights, in the
+same degree also it perceives the delights of conjugial love as innocent
+and chaste, and at length as delicious and blessed. The reason why the
+delights of conjugial love become also delights of the spirit in the
+flesh, is, because after the delights of adulterous love are removed, as
+was just said above, the spirit being loosed from them enters chaste
+into the body, and fills the breasts with the delights of its
+blessedness, and from the breasts fills also the ultimates of that love
+in the body; in consequence whereof, the spirit with these ultimates,
+and these ultimates with the spirits, afterwards act in full communion.
+
+442. XVI. THE DELIGHTS OF ADULTEROUS LOVE ARE THE PLEASURES OF INSANITY;
+BUT THE DELIGHTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. The
+reason why the delights of adulterous love are the pleasures of insanity
+is, because none but natural men are in that love, and the natural man
+is insane in spiritual things, for he is contrary to them, and therefore
+he embraces only natural, sensual, and corporeal delights. It is said
+that he embraces natural, sensual, and corporeal delights, because the
+natural principle is distinguished into three degrees: in the supreme
+degree are those natural men who from rational sight see insanities, and
+are still carried away by the delights thereof, as boats by the stream
+of a river; in a lower degree are the natural men who only see and judge
+from the senses of the body, despising and rejecting, as of no account,
+the rational principles which are contrary to appearances and fallacies;
+in the lowest degree are the natural men who without judgement are
+carried away by the alluring stimulant heats of the body. These last are
+called natural-corporeal, the former are called natural-sensual, but the
+first natural. With these men, adulterous love and its insanities and
+pleasures are of similar degrees.
+
+443. The reason why the delights of conjugial love are the delights of
+wisdom is, because none but spiritual men are in that love, and the
+spiritual man is in wisdom; and hence he embraces no delights but such
+as agree with spiritual wisdom. The respective qualities of the delights
+of adulterous and of conjugial love, may be elucidated by a comparison
+with houses: the delights of adulterous love by comparison with a house
+whose walls glitter outwardly like sea shells, or like transparent
+stones, called selenites, of a gold color; whereas in the apartments
+within the walls, are all kinds of filth and nastiness: but the delights
+of conjugial love may be compared to a house, the walls of which are
+refulgent as with sterling gold, and the apartments within are
+resplendent as with cabinets full of various precious stones.
+
+       *       *       *       *       *
+
+444. To the above I shall add the following MEMORABLE RELATION. After I
+had concluded the meditations on conjugial love, and had begun those on
+adulterous love, on a sudden two angels presented themselves, and said,
+"We have perceived and understood what you have heretofore meditated
+upon; but the things upon which you are now meditating pass away, and we
+do not perceive them. Say nothing about them, for they are of no value."
+But I replied, "This love, on which I am now meditating, is not of no
+value; because it exists." But they said, "How can there be any love,
+which is not from creation? Is not conjugial love from creation; and
+does not this love exist between two who are capable of becoming one?
+How can there be a love which divides and separates? What youth can love
+any other maiden than the one who loves him in return? Must not the love
+of the one know and acknowledge the love of the other, so that when they
+meet they may unite of themselves? Who can love what is not love? Is not
+conjugial love alone mutual and reciprocal? If it be not reciprocal,
+does it not rebound and become nothing?" On hearing this, I asked the
+two angels from what society of heaven they were? They said, "We are
+from the heaven of innocence; we came infants into this heavenly world,
+and were educated under the Lord's auspices; and when I became a young
+man, and my wife, who is here with me, marriageable, we were betrothed
+and entered into a contract, and were joined under the first favorable
+impressions; and as we were unacquainted with any other love than what
+is truly nuptial and conjugial, therefore, when we were made acquainted
+with the ideas of your thought concerning a strange love directly
+opposed to our love, we could not at all comprehend it; and we have
+descended in order to ask you, why you meditate on things that cannot be
+understood? Tell us, therefore, how a love, which not only is not from
+creation, but is also contrary to creation, could possibly exist? We
+regard things opposite to creation as objects of no value." As they said
+this, I rejoiced in heart that I was permitted to converse with angels
+of such innocence, as to be entirely ignorant of the nature and meaning
+of adultery: wherefore I was free to converse with them, and I
+instructed them as follows: "Do you not know, that there exist both good
+and evil, and that good is from creation, but not evil; and still that
+evil viewed in itself is not nothing, although it is nothing of good?
+From creation there exists good, and also good in the greatest degree
+and in the least; and when this least becomes nothing, there rises up on
+the other side evil: wherefore there is no relation or progression of
+good to evil, but a relation and progression of good to a greater and
+less good, and of evil to a greater and less evil; for in all things
+there are opposites. And since good and evil are opposites, there is an
+intermediate, and in it an equilibrium, in which evil acts against good;
+but as it does not prevail, it stops in a _conatus_. Every man is
+educated in this equilibrium, which, because it is between good and
+evil, or, what is the same, between heaven and hell, is a spiritual
+equilibrium, which, with those who are in it, produces a state of
+freedom. From this equilibrium, the Lord draws all to himself; and if a
+man freely follows, he leads him out of evil into good, and thereby into
+heaven. The case is the same with love, especially with conjugial love
+and adultery: the latter love is evil, but the former good. Every man
+that hears the voice of the Lord, and freely follows, is introduced by
+the Lord into conjugial love and all its delights and satisfactions; but
+he that does not hear and follow, introduces himself into adulterous
+love, first into its delights, afterwards into what is undelightful, and
+lastly into what is unsatisfactory." When I had thus spoken, the two
+angels asked me, "How could evil exist, when nothing but good had
+existed from creation? The existence of anything implies that it must
+have an origin. Good could not be the origin of evil, because evil is
+nothing of good, being privative and destructive of good; nevertheless,
+since it exists and is sensibly felt, it is not nothing, but something;
+tell us therefore whence this something existed after nothing." To this
+I replied, "This arcanum cannot be explained, unless it be known that no
+one is good but God alone, and that there is not anything good, which in
+itself is good, but from God; wherefore he that looks to God, and wishes
+to be led by God, is in good; but he that turns himself from God, and
+wishes to be led by himself, is not in good; for the good which he does,
+is for the sake either of himself or of the world; thus it is either
+meritorious, or pretended, or hypocritical: from which considerations it
+is evident, that man himself is the origin of evil; not that that origin
+was implanted in him by creation; but that he, by turning from God to
+himself, implanted it in himself. That origin of evil was not in Adam
+and his wife; but when the serpent said, 'In the day that ye shall eat
+of the tree of the knowledge of good and evil, ye shall be as God' (Gen.
+iii. 5), they then made in themselves the origin of evil, because they
+turned themselves from God, and turned to themselves, as to God. _To eat
+of that tree, signifies to believe that they knew good and evil, and
+were wise, from themselves, and not from God._" But the two angels then
+asked, "How could man turn himself from God, and turn to himself, when
+yet he cannot will, think, and thence do anything but from God? Why did
+God permit this?" I replied, "Man was so created, that whatever he
+wills, thinks, and does, appears to him as in himself, and thereby from
+himself: without this appearance a man would not be a man; for he would
+be incapable of receiving, retaining, and as it were appropriating to
+himself anything of good and truth, or of love and wisdom: whence it
+follows, that without such appearance, as a living appearance, a man
+would not have conjunction with God, and consequently neither would he
+have eternal life. But if from this appearance he induces in himself a
+belief that he wills, thinks, and thence does good from himself, and not
+from the Lord, although in all appearance as from himself, he turns good
+into evil with himself, and thereby makes in himself the origin of evil.
+This was the sin of Adam. But I will explain this matter somewhat more
+clearly. The Lord looks at every man in the forepart of his head, and
+this inspection passes into the hinder part of his head. Beneath the
+forepart is the _cerebrum_, and beneath the hinder part is the
+_cerebellum_; the latter was designed for love and the goods thereof,
+and the former for wisdom and the truths thereof; wherefore he that
+looks with the face to the Lord receives from him wisdom, and by wisdom
+love; but he that looks backward from the Lord receives love and not
+wisdom; and love without wisdom, is love from man and not from the Lord;
+and this love, since it conjoins itself with falses, does not
+acknowledge God, but acknowledges itself for God, and confirms this
+tacitly by the faculty of understanding and growing wise implanted in it
+from creation as from itself; wherefore this love is the origin of evil.
+That this is the case, will admit of ocular demonstration. I will call
+hither some wicked spirit who turns himself from God, and will speak to
+him from behind, or into the hinder part of the head, and you will see
+that the things which are said are turned into their contraries." I
+called such a spirit and he presented himself, and I spoke to him from
+behind and said, "Do you know anything about hell, damnation, and
+torment in hell?" And presently, when he was turned to me, I asked him
+what he heard? He said, "I heard, 'Do you know anything concerning
+heaven, salvation, and happiness in heaven?'" and afterwards when the
+latter words were said to him from behind, he said that he heard the
+former. It was next said to him from behind, "Do you know that those who
+are in hell are insane from falses?" and when I asked him concerning
+these words what he heard, he said, "I heard, 'Do you know that those
+who are in heaven are wise from truths?'" and when the latter words were
+spoken to him from behind, he said that he heard, "Do you know that
+those who are in hell, are insane from falses?" and so in other
+instances: from which it evidently appears, that when the mind turns
+itself from the Lord, it turns to itself, and then it perceives things
+contrary. "This, as you know, is the reason why, in this spiritual
+world, no one is allowed to stand behind another, and to speak to him;
+for thereby there is inspired into him a love, which his own
+intelligence favors and obeys for the sake of its delight; but since it
+is from man, and not from God, it is a love of evil, or a love of the
+false. In addition to the above, I will relate to you another similar
+circumstance. On certain occasions I have heard goods and truths let
+down from heaven into hell; and in hell they were progressively turned
+into their opposites, good into evil, and truth into the false; the
+cause of this, the same as above, because all in hell turn themselves
+from the Lord." On hearing these two things the two angels thanked me,
+and said, "As you are now meditating and writing concerning a love
+opposite to our conjugial love, and the opposite to that love makes our
+minds sad, we will depart;" and when they said, "Peace be unto you," I
+besought them not to mention that love to their brethren and sisters in
+heaven, because it would hurt their innocence. I can positively assert
+that those who die infants, grow up in heaven, and when they attain the
+stature which is common to young men of eighteen years old in the world,
+and to maidens of fifteen years, they remain of that stature; and
+further, that both before marriage and after it, they are entirely
+ignorant what adultery is, and that such a thing can exist.
+
+       *       *       *       *       *
+
+ON FORNICATION.
+
+[Transcriber's Note: The out-of-order section number which follows is in
+the original text, as is the asterisk which does not seem to indicate a
+footnote.]
+
+444.* FORNICATION means the lust of a grown up man or youth with a
+woman, a harlot, before marriage; but lust with a woman, not a harlot,
+that is, with a maiden or with another's wife, is not fornication; with
+a maiden it is the act of deflowering, and with another's wife it is
+adultery. In what manner these two differ from fornication, cannot be
+seen by any rational being unless he takes a clear view of the love of
+the sex in its degrees and diversities, and of its chaste principles on
+the one part, and of its unchaste principles on the other, arranging
+each part into genera and species, and thereby distinguishing them.
+Without such a view and arrangement, it is impossible there should exist
+in any one's idea a discrimination between the chaste principle as to
+more and less, and between the unchaste principle as to more and less;
+and without these distinctions all relation perishes, and therewith all
+perspicacity in matters of judgement, and the understanding is involved
+in such a shade, that it does not know how to distinguish fornication
+from adultery, and still less the milder kinds of fornication from the
+more grievous, and in like manner of adultery; thus it mixes evils, and
+of different evils makes one pottage, and of different goods one paste.
+In order therefore that the love of the sex may be distinctly known as
+to that part by which it inclines and makes advances to adulterous love
+altogether opposite to conjugial love, it is expedient to examine its
+beginning, which is fornication; and this we will do in the following
+series: I. _Fornication is of the love of the sex._ II. _This love
+commences when a youth begins to think and act from his own
+understanding and his voice to be masculine._ III. _Fornication is of
+the natural man._ IV. _Fornication is lust, but not the lust of
+adultery._ V. _With some men the love of the sex cannot without hurt be
+totally checked from going forth into fornication._ VI. _Therefore in
+populous cities public stews are tolerated._ VII. _The lust of
+fornication is light, so far as it looks to conjugial love, and gives
+this love the preference._ VIII. _The lust of fornication is grievous,
+so far as it looks to adultery._ IX. _The lust of fornication is more
+grievous, as it verges to the desire of varieties and of defloration._
+X. _The sphere of the lust of fornication, such as it is in the
+beginning, is a middle sphere between the sphere of adulterous love and
+the sphere of conjugial love, and makes an equilibrium._ XI. _Care is to
+be taken, lest, by inordinate and immoderate fornications, conjugial
+love be destroyed._ XII. _Inasmuch as the conjugial principle of one man
+with one wife is the jewel of human life and the reservoir of the
+Christian religion._ XIII. _With those who, from various reasons, cannot
+as yet enter into marriage, and from their passion for the sex, cannot
+restrain their lusts, this conjugial principle may be preserved, if the
+vague love of the sex be confined to one mistress._ XIV. _Keeping a
+mistress is preferable to vague amours, if only one is kept, and she be
+neither a maiden nor a married woman, and the love of the mistress be
+kept separate from conjugial love._ We proceed to an explanation of each
+article.
+
+445. I. FORNICATION IS OF THE LOVE OF THE SEX. We say that fornication
+is of the love of the sex, because it is not the love of the sex but is
+derived from it. The love of the sex is like a fountain, from which both
+conjugial and adulterous love may be derived; they may also be derived
+by means of fornication, and also without it: for the love of the sex is
+in every man (_homo_), and either does or does not put itself forth: if
+it puts itself forth before marriage with a harlot, it is called
+fornication; if not until with a wife, it is called marriage; if after
+marriage with another woman, it is called adultery: wherefore, as we
+have said, the love of the sex is like a fountain, from which may flow
+both chaste and unchaste love: but with what caution and prudence chaste
+conjugial love can proceed by fornication, yet from what imprudence
+unchaste or adulterous love can proceed thereby, we will explain in what
+follows. Who can draw the conclusion, that he that has committed
+fornication cannot be more chaste in marriage?
+
+446. II. THE LOVE OF THE SEX, FROM WHICH FORNICATION IS DERIVED,
+COMMENCES WHEN A YOUTH BEGINS TO THINK AND ACT FROM HIS OWN
+UNDERSTANDING, AND HIS VOICE TO BE MASCULINE. This article is adduced to
+the intent, that the birth of the love of the sex, and thence of
+fornication, may be known, as taking place when the understanding begins
+of itself to become rational, or from its own reason to discern and
+provide such things as are of emolument and use, whereto in such case
+what has been implanted in the memory from parents and masters, serves
+as a plane. At that time a change takes place in the mind; it before
+thought only from things introduced into the memory, by meditating upon
+and obeying them; it afterwards thinks from reason exercised upon them,
+and then, under the guidance of the love, it arranges into a new order
+the things seated in the memory, and in agreement with that order it
+disposes its own life, and successively thinks more and more according
+to its own reason, and wills from its own freedom. It is well known that
+the love of the sex follows the commencement of a man's own
+understanding, and advances according to its vigor; and this is a proof
+that that love ascends and descends as the understanding ascends and
+descends: by ascending we mean into wisdom, and by descending, into
+insanity; and wisdom consists in restraining the love of the sex, and
+insanity in allowing it a wide range: if it be allowed to run into
+fornication, which is the beginning of its activity, it ought to be
+moderated from principles of honor and morality implanted in the memory
+and thence in the reason, and afterwards to be implanted in the reason
+and in the memory. The reason why the voice also begins to be masculine,
+together with the commencement of a man's own understanding, is, because
+the understanding thinks, and by thought speaks; which is a proof that
+the understanding constitutes the man (_vir_), and also his male
+principle; consequently, that as his understanding is elevated, so he
+becomes a man-man (_homo vir_), and also a male man (_masculus vir_);
+see above, n. 432, 433.
+
+447. III. FORNICATION IS OF THE NATURAL MAN, in like manner as the love
+of the sex, which, if it becomes active before marriage, is called
+fornication. Every man (_homo_) is born corporeal, becomes sensual,
+afterwards natural, and successively rational; and, if in this case he
+does not stop in his progress, he becomes spiritual. The reason why he
+thus advances step by step, is, in order that planes may be formed, on
+which superior principles may rest and find support, as a palace on its
+foundations: the ultimate plane, with those that are formed upon it, may
+also be compared to ground, in which, when prepared, noble seeds are
+sown. As to what specifically regards the love of the sex, it also is
+first corporeal, for it commences from the flesh: next it becomes
+sensual, for the five senses receive delight from its common principle;
+afterwards it becomes natural like the same love with other animals,
+because it is a vague love of the sex; but as a man was born to become
+spiritual, it becomes afterwards natural-rational, and from
+natural-rational spiritual, and lastly spiritual-natural; and in this
+case, that love made spiritual flows into and acts upon rational love,
+and through this flows into and acts upon sensual love, and lastly
+through this flows into and acts upon that love in the body and the
+flesh; and as this is its ultimate plane, it acts upon it spiritually,
+and at the same time rationally and sensually; and it flows in and acts
+thus successively while the man is meditating upon it, but
+simultaneously while he is in its ultimate. The reason why fornication
+is of the natural man, is, because it proceeds proximately from the
+natural love of the sex; and it may become natural-rational, but not
+spiritual, because the love of the sex cannot become spiritual, until it
+becomes conjugial; and the love of the sex from natural becomes
+spiritual, when a man recedes from vague lust, and devotes himself to
+one of the sex, to whose soul he unites his own.
+
+448. IV. FORNICATION IS LUST, BUT NOT THE LUST OF ADULTERY. The reasons
+why fornication is lust are, 1. Because it proceeds from the natural
+man, and in everything which proceeds from the natural man, there is
+concupiscence and lust; for the natural man is nothing but an abode and
+receptacle of concupiscences and lust, since all the criminal
+propensities inherited from the parents reside therein. 2. Because the
+fornicator has a vague and promiscuous regard to the sex, and does not
+as yet confine his attention to one of the sex; and so long as he is in
+this state, he is prompted by lust to do what he does; but in proportion
+as he confines his attention to one of the sex, and loves to conjoin his
+life with hers, concupiscence becomes a chaste affection, and lust
+becomes human love.
+
+449. That the lust of fornication is not the lust of adultery, every one
+sees clearly from common perception. What law and what judge imputes a
+like criminality to the fornicator as to the adulterer? The reason why
+this is seen from common perception is, because fornication is not
+opposed to conjugial love as adultery is. In fornication conjugial love
+may lie stored up within, as what is spiritual may lie stored up in what
+is natural; yea, what is spiritual is also actually disengaged from what
+is natural; and when the spiritual is disengaged, then the natural
+encompasses it, as bark does its wood, and a scabbard its sword, and
+also serves the spiritual as a defence against violence. From these
+considerations it is evident, that natural love, which is love to the
+sex, precedes spiritual love which is love to one of the sex; but if
+fornication comes into effect from the natural love of the sex, it may
+also be wiped away, provided conjugial love be regarded, desired, and
+sought, as the chief good. It is altogether otherwise with the
+libidinous and obscene love of adultery, which we have shewn to be
+opposite to conjugial love, and destructive thereof, in the foregoing
+chapter concerning the opposition of adulterous and conjugial love:
+wherefore if a confirmed and determined adulterer for various reasons
+enters into a conjugial engagement, the above case is inverted, since a
+natural principle lies concealed within its lascivious and obscene
+things, and a spiritual appearance covers it externally. From these
+considerations reason may see, that the lust of limited fornication is,
+in respect to the lust of adultery, as the first warmth is to the cold
+of mid-winter in northern countries.
+
+450. V. WITH SOME MEN THE LOVE OF THE SEX CANNOT WITHOUT HURT BE TOTALLY
+CHECKED FROM GOING FORTH INTO FORNICATION. It is needless to recount the
+mischiefs which may be caused and produced by too great a check of the
+love of the sex, with such persons as labor under a superabundant
+venereal heat; from this source are to be traced the origins of certain
+diseases of the body and distempers of the mind, not to mention unknown
+evils, which are not to be named; it is otherwise with those whose love
+of the sex is so scanty that they can resist the sallies of its lust;
+also with those who are at liberty to introduce themselves into a
+legitimate partnership of the bed while they are young, without doing
+injury to their worldly fortunes, thus under the first favorable
+impressions. As this is the case in heaven with infants, when they have
+grown up to conjugial age, therefore it is unknown there what
+fornication is: but the case is different in the world where matrimonial
+engagements cannot be contracted till the season of youth is past, and
+where, during that season, the generality live within forms of
+government, where a length of time is required to perform duties, and to
+acquire the property necessary to support a house and family, and then
+first a suitable wife is to be courted.
+
+[Footnote: This, like some other of the author's remarks, is not so
+applicable to English laws and customs as to those of several of the
+continental states, especially Germany, where men are not allowed to
+marry till they have attained a certain age, or can show that they
+possess the means of supporting a wife and family.]
+
+451. VI. THEREFORE IN POPULOUS CITIES PUBLIC STEWS ARE TOLERATED. This
+is adduced as a confirmation of the preceding article. It is well known
+that they are tolerated by kings, magistrates, and thence by judges,
+inquisitors, and the people, at London, Amsterdam, Paris, Vienna,
+Venice, Naples, and even at Rome, besides many other places: among the
+reasons of this toleration are those also above mentioned.
+
+452. VII. FORNICATION IS (COMPARATIVELY) LIGHT SO FAR AS IT LOOKS TO
+CONJUGIAL LOVE AND GIVES THIS LOVE THE PREFERENCE. There are degrees of
+the qualities of evil, as there are degrees of the qualities of good;
+wherefore every evil is lighter and more grievous, as every good is
+better and more excellent. The case is the same with fornication; which,
+as being a lust, and a lust of the natural man not yet purified, is an
+evil; but as every man (_homo_) is capable of being purified, therefore
+so far as it approaches a purified state, so far that evil becomes
+lighter, for so far it is wiped away; thus so far as fornication
+approaches conjugial love, which is a purified state of the love of the
+sex, (so far it becomes a lighter evil): that the evil of fornication is
+more grievous, so far as it approaches the love of adultery, will be
+seen in the following article. The reason why fornication is light so
+far as it looks to conjugial love, is, because it then looks from the
+unchaste state wherein it is, to a chaste state; and so far as it gives
+a preference to the latter, so far also it is in it as to the
+understanding; and so far as it not only prefers it, but also pre-loves
+it, so far also it is in it as to the will, thus as to the internal man;
+and in this case fornication, if the man nevertheless persists in it, is
+to him a necessity, the causes whereof he well examines in himself.
+There are two reasons which render fornication light with those who
+prefer and pre-love the conjugial state; the first is, that conjugial
+life is their purpose, intention, or end, the other is, that they
+separate good from evil with themselves. In regard to the FIRST,--that
+conjugial life is their purpose, intention, or end, it has the above
+effect, inasmuch as every man is such as he is in his purpose,
+intention, or end, and is also such before the Lord and the angels; yea,
+he is likewise regarded as such by the wise in the world; for intention
+is the soul of all actions, and causes innocence and guilt in the world,
+and after death imputation. In regard to the OTHER reason,--that those
+who prefer conjugial love to the lust of fornication, separate evil from
+good, thus what is unchaste from what is chaste, it has the above
+effect, inasmuch as those who separate those two principles by
+perception and intention, before they are in good or the chaste
+principle, are also separated and purified from the evil of that lust,
+when they come into the conjugial state. That this is not the case with
+those who in fornication look to adultery, will be seen in the next
+article.
+
+453. VIII. THE LUST OF FORNICATION IS GRIEVOUS, SO FAR AS IT LOOKS TO
+ADULTERY. In the lust of fornication all those look to adultery who do
+not believe adulteries to be sins, and who think similarly of marriage
+and of adulteries, only with the distinction of what is allowed and what
+is not; these also make one evil out of all evils, and mix them
+together, like dirt with eatable food in one dish, and like things vile
+and refuse with wine in one cup, and thus eat and drink: in this manner
+they act with the love of the sex, fornication and keeping a mistress,
+with adultery of a milder sort, of a grievous sort, and of a more
+grievous sort, yea with ravishing or defloration: moreover, they not
+only mingle all those things, but also mix them in marriages, and defile
+the latter with a like notion; but where it is the case, that the latter
+are not distinguished from the former, such persons, after their vague
+commerce with the sex, are overtaken by colds, loathings, and
+nauseousness, at first in regard to a married partner, next in regard to
+women in other characters, and lastly in regard to the sex. It is
+self-evident that with such persons there is no purpose, intention, or
+end, of what is good or chaste, that they may be exculpated, and no
+separation of evil from good, or of what is unchaste from what is
+chaste, that they may be purified, as in the case of those who from
+fornication look to conjugial love, and give the latter the preference,
+(concerning whom, see the foregoing article, n. 452). The above
+observations I am allowed to confirm by this new information from
+heaven: I have met with several, who in the world had lived outwardly
+like others, wearing rich apparel, feasting daintily, trading like
+others with money, borrowed upon interest, frequenting stage
+exhibitions, conversing jocosely on love affairs as from wantonness,
+besides other similar things: and yet the angels charged those things
+upon some as evils of sin, and upon others as not evils, and declared
+the latter guiltless, but the former guilty; and on being questioned why
+they did so, when the deeds were alike, they replied, that they regard
+all from purpose, intention, or end, and distinguish accordingly; and
+that on this account they excuse and condemn those whom the end excuses
+and condemns, since all in heaven are influenced by a good end, and all
+in hell by an evil end; and that this, and nothing else, is meant by the
+Lord's words, _Judge not, that ye be not judged_, Matt. vii. I.
+
+454. IX. THE LUST OF FORNICATION IS MORE GRIEVOUS AS IT VERGES TO THE
+DESIRE OF VARIETIES AND OF DEFLORATION. The reason of this is, because
+these two desires are accessories of adulteries, and thus aggravations
+of it: for there are mild adulteries, grievous adulteries, and most
+grievous; and each kind is estimated according to its opposition to, and
+consequent destruction of, conjugial love. That the desire of varieties
+and the desire of defloration, strengthened by being brought into act,
+destroy conjugial love, and drown it as it were in the bottom of the
+sea, will be seen presently, when those subjects come to be treated of.
+
+455. X. THE SPHERE OF THE LUST OF FORNICATION, SUCH AS IT IS IN THE
+BEGINNING, IS A MIDDLE SPHERE BETWEEN THE SPHERE OF ADULTEROUS LOVE AND
+THE SPHERE OF CONJUGIAL LOVE, AND MAKES AN EQUILIBRIUM. The two spheres,
+of adulterous love and conjugial love, were treated of in the foregoing
+chapter, where it was shewn that the sphere of adulterous love ascends
+from hell, and the sphere of conjugial love descends from heaven, n.
+435; that those two spheres meet each other in each world, but do not
+unite, n. 436; that between those two spheres there is an equilibrium,
+and that man is in it, n. 437; that a man can turn himself to whichever
+sphere he pleases; but that so far as he turns himself to the one, so
+far he turns himself from the other, n. 438: for the meaning of spheres,
+see n. 434, and the passages there cited. The reason why the sphere of
+the lust of fornication is a middle sphere between those two spheres,
+and makes an equilibrium, is, because while any one is in it, he can
+turn himself to the sphere of conjugial love, that is, to this love, and
+also to the sphere of the love of adultery, that is, to the love of
+adultery; but if he turns himself to conjugial love, he turns himself to
+heaven; if to the love of adultery, he turns himself to hell: each is in
+the man's free determination, good pleasure, and will, to the intent
+that he may act freely according to reason, and not from instinct:
+consequently that he may be a man, and appropriate to himself influx,
+and not a beast, which appropriates nothing thereof to itself. It is
+said the lust of fornication such as it is in the beginning, because at
+that time it is in a middle state. Who does not know that whatever a man
+does in the beginning, is from concupiscence, because from the natural
+man? And who does not know that that concupiscence is not imputed, while
+from natural he is becoming spiritual? The case is similar in regard to
+the lust of fornication, while a man's love is becoming conjugial.
+
+456. XI. CARE IS TO BE TAKEN LEST, BY IMMODERATE AND INORDINATE
+FORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By immoderate and inordinate
+fornications, whereby conjugial love is destroyed, we mean fornications
+by which not only the strength is enervated, but also all the delicacies
+of conjugial love are taken away; for from unbridled indulgence in such
+fornications, not only weakness and consequent wants, but also
+impurities and immodesties are occasioned, by reason of which conjugial
+love cannot be perceived and felt in its purity and chastity, and thus
+neither in its sweetness and the delights of its prime; not to mention
+the mischiefs occasioned to both the body and the mind, and also the
+disavowed allurements, which not only deprive conjugial love of its
+blessed delights, but also take it away, and change it into cold, and
+thereby into loathing. Such fornications are the violent excesses
+whereby conjugial sports are changed into tragic scenes: for immoderate
+and inordinate fornications are like burning flames which, arising out
+of ultimates, consume the body, parch the fibres, defile the blood, and
+vitiate the rational principles of the mind; for they burst forth like a
+fire from the foundation into the house, which consumes the whole. To
+prevent these mischiefs is the duty of parents; for a grown up youth,
+inflamed with lust, cannot as yet from reason impose restraint upon
+himself.
+
+457. XII. INASMUCH AS THE CONJUGIAL PRINCIPLE OF ONE MAN WITH ONE WIFE
+IS THE JEWEL OF HUMAN LIFE AND THE RESERVOIR OF THE CHRISTIAN RELIGION.
+These two points have been demonstrated universally and singularly in
+the whole preceding part of CONJUGIAL LOVE AND ITS CHASTE DELIGHTS. The
+reason why it is the jewel of human life is, because the quality of a
+man's life is according to the quality of that love with him; since that
+love constitutes the inmost of his life; for it is the life of wisdom
+dwelling with its love, and of love dwelling with its wisdom, and hence
+it is the life of the delights of each; in a word, a man is a soul
+living by means of that love: hence, the conjugial tie of one man with
+one wife is called the jewel of human life. This is confirmed from the
+following articles adduced above: only with one wife there exists truly
+conjugial friendship, confidence, and potency, because there is a union
+of minds, n. 333, 334: in and from a union with one wife there exist
+celestial blessednesses, spiritual satisfactions, and thence natural
+delights, which from the beginning have been provided for those who are
+in love truly conjugial, n. 335. That it is the fundamental love of all
+celestial, spiritual, and derivative natural loves, and that into that
+love are collected all joys and delights from first to last, n. 65-69:
+and that viewed in its origin, it is the sport of wisdom and love, has
+been fully demonstrated in the CONJUGIAL LOVE AND ITS CHASTE DELIGHTS,
+which constitutes the first part of this work.
+
+458. The reason why that love is the reservoir of the Christian religion
+is, because this religion unites and dwells with that love; for it was
+shewn, that none come into that love, and can be in it, but those who
+approach the Lord, and do the truths of his church and its goods; n. 70,
+71: that that love is from the only Lord, and that hence it exists with
+those who are of the Christian religion; n. 131, 335, 336: that that
+love is according to the state of the church, because it is according to
+the state of wisdom with man; n. 130. That these things are so, was
+fully confirmed in the chapter on the correspondence of that love with
+the marriage of the Lord and the church; n. 116, 131; and in the chapter
+on the origin of that love from the marriage of good and truth; n.
+83-102.
+
+459. XIII. WITH THOSE WHO, FROM VARIOUS REASONS, CANNOT AS YET ENTER
+INTO MARRIAGE, AND FROM THEIR PASSION FOR THE SEX, CANNOT MODERATE THEIR
+LUSTS, THIS CONJUGIAL PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OF
+THE SEX BE CONFINED TO ONE MISTRESS. That immoderate and inordinate lust
+cannot be entirely checked by those who have a strong passion for the
+sex, is what reason sees and experience proves: with a view therefore
+that such lust may be restrained, in the case of one whose passions are
+thus violent, and who for several reasons cannot precipitately enter
+into marriage, and that it may be rendered somewhat moderate and
+ordinate, there seems to be no other refuge, and as it were asylum, than
+the keeping of a woman, who in French is called _maitresse_. It is well
+known that in kingdoms, where certain forms and orders are to be
+observed, matrimonial engagements cannot be contracted by many till the
+season of youth is past; for duties are first to be performed, and
+property to be acquired for the support of a house and family, and then
+first a suitable wife is to be courted; and yet in the previous season
+of youth few are able to keep the springing fountain of manliness
+closed, and reserved for a wife: it is better indeed that it should be
+reserved; but if this cannot be done on account of the unbridled power
+of lust, a question occurs, whether there may not be an intermediate
+means, by which conjugial love may be prevented from perishing in the
+mean time. That keeping a mistress is such a means appears reasonable
+from the following considerations: I. That by this means promiscuous
+inordinate fornications are restrained and limited, and thus a less
+disorderly state is induced, which more resembles conjugial life. II.
+That the ardor of venereal propensities, which in the beginning is
+boiling hot, and as it were burning, is appeased and mitigated; and
+thereby the lascivious passion for the sex, which is filthy, is tempered
+by somewhat analogous to marriage. III. By this means too the strength
+is not cast away, neither are weaknesses contracted, as by vague and
+unlimited amours. IV. By this means also disease of the body and
+insanity of mind are avoided. V. In like manner by this means
+adulteries, which are whoredoms with wives, and debaucheries, which are
+violations of maidens, are guarded against; to say nothing of such
+criminal acts as are not to be named; for a stripling does not think
+that adulteries and debaucheries are different from fornications; thus
+he conceives that the one is the same with the other; nor is he able
+from reason to resist the enticements of some of the sex, who are
+proficients in meretricious arts: but in keeping a mistress, which is a
+more ordinate and safer fornication, he can learn and see the above
+distinctions. VI. By keeping a mistress, also no entrance is afforded to
+the four kinds of lusts, which are in the highest degree destructive of
+conjugial love,--the lust of defloration, the lust of varieties, the
+lust of violation, and the lust of seducing innocences, which are
+treated of in the following pages. These observations, however, are not
+intended for those who can check the tide of lust; nor for those who can
+enter into marriage during the season of youth, and offer and impart to
+their wives the first fruits of their manliness.
+
+460. XIV. KEEPING A MISTRESS IS PREFERABLE TO VAGUE AMOURS, PROVIDED
+ONLY ONE IS KEPT AND SHE BE NEITHER A MAIDEN NOR A MARRIED WOMAN, AND
+THE LOVE OF THE MISTRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At what
+time and with what persons keeping a mistress is preferable to vague
+amours, has been pointed out just above. I. The reason why only one
+mistress is to be kept, is, because if more than one be kept, a
+polygamical principle gains influence, which induces in a man a merely
+natural state, and thrusts him down into a sensual state, so much so
+that he cannot be elevated into a spiritual state, in which conjugial
+love must be; see n. 338, 339. II. The reason why this mistress must not
+be a maiden, is because conjugial love with women acts in unity with
+their virginity, and hence constitutes the chastity, purity, and
+sanctity of that love; wherefore when a woman makes an engagement and
+allotment of her virginity to any man, it is the same thing as giving
+him a certificate that she will love him to eternity: on this account a
+maiden cannot, from any rational consent, barter away her virginity,
+unless when entering into the conjugial covenant: it is also the crown
+of her honor: wherefore to seize it without a covenant of marriage, and
+afterwards to discard her, is to make a courtezan of a maiden, who might
+have been a bride or a chaste wife, or to defraud some man; and each of
+these is hurtful. Therefore whoever takes a maiden and unites her to
+himself as a mistress, may indeed dwell with her, and thereby initiate
+her into the friendship of love, but still with a constant intention, if
+he does not play the whoremaster, that she shall be or become his wife.
+III. That the kept mistress must not be a married woman, because this is
+adultery, is evident. IV. The reason why the love of a mistress is to be
+kept separate from conjugial love, is because those loves are distinct,
+and therefore ought not to be mixed together: for the love of a mistress
+is an unchaste, natural, and external love; whereas the love of marriage
+is chaste, spiritual, and internal. The love of a mistress keeps the
+souls of two persons distinct, and unites only the sensual principles of
+the body; but the love of marriage unites souls, and from their union
+conjoins also the sensual principles of the body, until from two they
+become as one, which is one flesh. V. The love of a mistress enters only
+into the understanding and the things which depend on it; but the love
+of marriage enters also into the will and the things which depend on it,
+consequently into every thing appertaining to man (_homo_); wherefore if
+the love of a mistress becomes the love of marriage, a man cannot
+retract from any principle of right, and without violating the conjugial
+union; and if he retracts and marries another woman, conjugial love
+perishes in consequence of the breach thereof. It is to be observed,
+that the love of a mistress is kept separate from conjugial love by this
+condition, that no engagement of marriage be made with the mistress, and
+that she be not induced to form any such expectation. Nevertheless it is
+far better that the torch of the love of the sex be first lighted with a
+wife.
+
+       *       *       *       *       *
+
+461. To the above I shall add the following MEMORABLE RELATION. I was
+once conversing with a novitiate spirit who, during his abode in the
+world, had meditated much about heaven and hell. (Novitiate spirits are
+men newly deceased, who are called spirits, because they are then
+spiritual men.) As soon as he entered into the spiritual world he began
+to meditate in like manner about heaven and hell, and seemed to himself,
+when meditating about heaven, to be in joy, and when about hell, in
+sorrow. When he observed that he was in the spiritual world, he
+immediately asked where heaven and hell were, and also their nature and
+quality? And he was answered, "Heaven is above your head, and hell
+beneath your feet; for you are now in the world of spirits, which is
+immediate between heaven and hell; but what are their nature and quality
+we cannot describe in a few words." At that instant, as he was very
+desirous of knowing, he fell upon his knees, and prayed devoutly to God
+that he might be instructed; and lo! an angel appeared at his right
+hand, and having raised him, said, "You have prayed to be instructed
+concerning heaven and hell; INQUIRE AND LEARN WHAT DELIGHT IS, AND YOU
+WILL KNOW;" and having said this, the angel was taken up. Then the
+novitiate spirit said within himself, "_What does this mean, Inquire and
+learn what delight is, and you will know the nature and quality of
+heaven and hell?_" And leaving that place, he wandered about, and
+accosting those he met, said, "Tell me, if you please, what delight is?"
+Some said, "What a strange question! Who does not know what delight is?
+Is it not joy and gladness? Wherefore delight is delight; one delight is
+like another; we know no distinction." Others said, that delight was the
+laughter of the mind; for when the mind laughs, the countenance is
+cheerful, the discourse is jocular, the behaviour sportive, and the
+whole man is in delight. But some said, "Delight consists in nothing but
+feasting, and delicate eating and drinking, and in getting intoxicated
+with generous wine, and then in conversing on various subjects,
+especially on the sports of Venus and Cupid." On hearing these
+relations, the novitiate spirit being indignant, said to himself; "These
+are the answers of clowns, and not of well-bred men: these delights are
+neither heaven nor hell; I wish I could meet with the wise." He then
+took his leave of them, and inquired where he might find the wise? At
+that instant he was seen by a certain angelic spirit, who said, "I
+perceive that you have a strong desire to know what is the universal of
+heaven and of hell; and since this is DELIGHT, I will conduct you up a
+hill, where there is every day an assembly of those who scrutinize
+effects, of those who investigate causes, and of those who explore ends.
+There are three companies; those who scrutinize effects are called
+spirits of knowledges, and abstractedly knowledges; those who
+investigate causes are called spirits of intelligence, and abstractedly
+intelligences; and those who explore ends are called spirits of wisdom,
+and abstractedly wisdoms. Directly above them in heaven are angels, who
+from ends see causes, and from causes effects; from these angels those
+three companies are enlightened." The angelic spirit then taking the
+novitiate spirit by the hand, led him up the hill to the company which
+consisted of those who explore ends, and are called wisdoms. To these
+the novitiate spirit said, "Pardon me for having ascended to you: the
+reason is, because from my childhood I have meditated about heaven and
+hell, and lately came into this world, where I was told by some who
+accompanied me, that here heaven was above my head, and hell beneath my
+feet; but they did not tell me the nature and quality of either;
+wherefore, becoming anxious from my thoughts being constantly employed
+on the subject, I prayed to God; and instantly an angel presented
+itself, and said, '_Inquire and learn what delight is, and you will
+know._' I have inquired, but hitherto in vain: I request therefore that
+you will teach me, if you please, what delight is." To this the wisdoms
+replied, "Delight is the all of life to all in heaven and all in hell:
+those in delight have the delight of good and truth, but those in hell
+have the delight of what is evil and false; for all delight is of love,
+and love is the _esse_ of a man's life; therefore as a man is a man
+according to the quality of his love, so also is he according to the
+quality of his delight. The activity of love makes the sense of delight;
+its activity in heaven is with wisdom, and in hell with insanity; each
+in its objects presents delight: but the heavens and the hells are in
+opposite delights, because in opposite loves; the heavens in the love
+and thence in the delight of doing good, but the hells in the love and
+thence in the delight of doing evil; if therefore you know what delight
+is, you will know the nature and quality of heaven and hell. But inquire
+and learn further what delight is from those who investigate causes, and
+are called intelligences: they are to the right from hence." He
+departed, and came to them, and told them the reason of his coming, and
+requested that they would teach him what delight is? And they, rejoicing
+at the question, said, "It is true that he that knows what delight is,
+knows the nature and quality of heaven and hell. The will-principle, by
+virtue whereof a man is a man, cannot be moved at all but by delight;
+for the will-principle, considered in itself, is nothing but an affect
+and effect of some love, thus of some delight; for it is somewhat
+pleasing, engaging, and pleasurable, which constitutes the principle of
+willing; and since the will moves the understanding to think, there does
+not exist the least idea of thought but from the influent delight of the
+will. The reason of this is, because the Lord by influx from himself
+actuates all things of the soul and the mind with angels, spirits, and
+men; which he does by an influx of love and wisdom; and this influx is
+the essential activity from which comes all delight, which in its origin
+is called blessed, satisfactory, and happy, and in its derivation is
+called delightful, pleasant, and pleasurable, and in a universal sense,
+GOOD. But the spirits of hell invert all things with themselves; thus
+they turn good into evil, and the true into the false, their delights
+continually remaining: for without the continuance of delight, they
+would have neither will nor sensation, thus no life. From these
+considerations may be seen the nature and origin of the delight of hell,
+and also the nature and origin of the delight of heaven." Having heard
+this, he was conducted to the third company, consisting of those who
+scrutinize effects, and are called knowledges. These said, "Descend to
+the inferior earth, and ascend to the superior earth: in the latter you
+will perceive and be made sensible of the delights of the angels of
+heaven, and in the former of the delights of the spirits of hell." But
+lo! at that instant, at a distance from them, the ground cleft asunder,
+and through the cleft there ascended three devils, who appeared on fire
+from the delight of their love; and as those who accompanied the
+novitiate spirit perceived that the three ascended out of hell by
+_proviso_, they said to them, "Do not come nearer; but from the place
+where you are, give some account of your delights." Whereupon they said,
+"Know, then, that every one, whether he be good or evil, is in his own
+delight; the good in the delight of his good, and the evil in the
+delight of his evil." They were then asked, "What is your delight?" They
+said. "The delight of whoring, stealing, defrauding, and blaspheming."
+Again they were asked, "What is the quality of those delights?" They
+said, "To the senses of others they are like the stinks arising from
+dunghills, the stenches from dead bodies, and the scents from stale
+urine." And it was asked them, "Are those things delightful to you?"
+They said, "Most delightful." And reply was made, "Then you are like
+unclean beasts which wallow in such things." To which they answered, "If
+we are, we are: but such things are the delights of our nostrils." And
+on being asked, "What further account can you give?" they said, "Every
+one is allowed to be in his delight, even the most unclean, as it is
+called, provided he does not infest good spirits and angels; but since,
+from our delight, we cannot do otherwise than infest them, therefore we
+are cast together into workhouses, where we suffer direfully. The
+witholding and keeping back our delights in those houses is what is
+called hell-torments: it is also interior pain." It was then asked them,
+"Why have you infested the good?" They replied, that they could not do
+otherwise: "It is," said they, "as if we were seized with rage when we
+see any angel, and are made sensible of the divine sphere about him." It
+was then said to them, "Herein also you are like wild beasts." And
+presently, when they saw the novitiate spirit with the angel, they were
+overpowered with rage, which appeared like the fire of hatred;
+wherefore, in order to prevent their doing mischief, they were sent back
+to hell. After these things, appeared the angels who from ends see
+causes, and by causes effects, who were in the heaven above those three
+companies. They were seen in a bright cloud, which rolling itself
+downwards by spiral flexures, brought with it a circular garland of
+flowers, and placed it on the head of the novitiate spirit; and
+instantly a voice said to him from thence, "This wreath is given you
+because from your childhood you have meditated on heaven and hell."
+
+       *       *       *       *       *
+
+ON CONCUBINAGE.
+
+462. In the preceding chapter, in treating on fornication, we treated
+also on keeping a mistress; by which was understood the connection of an
+unmarried man with a woman under stipulated conditions: but by
+concubinage we here mean the connection of a married man with a woman in
+like manner under stipulated conditions. Those who do not distinguish
+genera, use the two terms promiscuously, as if they had one meaning, and
+thence one signification: but as they are two genera, and the term
+keeping a mistress is suitable to the former, because a kept mistress is
+a courtezan, and the term concubinage to the latter, because a concubine
+is a substituted partner of the bed, therefore for the sake of
+distinction, ante-nuptial stipulation with a woman is signified by
+keeping a mistress, and post-nuptial by concubinage. Concubinage is here
+treated of for the sake of order; for from order it is discovered what
+is the quality of marriage on the one part, and of adultery on the
+other. That marriage and adultery are opposites has already been shewn
+in the chapter concerning their opposition; and the quantity and quality
+of their opposition cannot be learnt but from their intermediates, of
+which concubinage is one; but as there are two kinds of concubinage,
+which are to be carefully distinguished, therefore this section, like
+the foregoing, shall be arranged into its distinct parts as follows; I.
+_There are two kinds of concubinage, which differ exceedingly from each
+other, the one conjointly with a wife, the other apart from a wife._ II.
+_Concubinage conjointly with a wife, is altogether unlawful for
+Christians, and detestable._ III. _That it is polygamy which has been
+condemned, and is to be condemned, by the Christian world._ IV. _It is
+an adultery whereby the conjugial principle, which is the most precious
+jewel of the Christian life, is destroyed._ V. _Concubinage apart from a
+wife, when it is engaged in from causes legitimate, just, and truly
+excusatory, is not unlawful._ VI. _The legitimate causes of this
+concubinage are the legitimate causes of divorce, while the wife is
+nevertheless retained at home._ VII. _The just causes of this
+concubinage are the just causes of reparation from the bed._ VIII. _Of
+the excusatory causes of this concubinage some are real and some not._
+IX. _The really excusatory causes are such as are grounded in what is
+just._ X. _The excusatory causes which are not real are such as are not
+grounded in what is just, although in the appearance of what is just._
+XI. _Those who from causes legitimate, just, and really excusatory, are
+engaged in this concubinage, may at the same time be principled in
+conjugial love._ XII. _While this concubinage continues, actual
+connection with a wife is not allowable._ We proceed to an explanation
+of each article.
+
+463. I. THERE ARE TWO KINDS OF CONCUBINAGE, WHICH DIFFER EXCEEDINGLY
+FROM EACH OTHER, THE ONE CONJOINTLY WITH A WIFE, THE OTHER APART FROM A
+WIFE. That there are two kinds of concubinage, which differ exceedingly
+from each other, and that the one kind consists in taking a substituted
+partner to the bed and living conjointly and at the same time with her
+and with a wife; and that the other kind is when, after a legitimate and
+just separation from a wife, a man engages a woman in her stead as a
+bed-fellow; also that these two kinds of concubinage differ as much from
+each other as dirty linen from clean, may be seen by those who take a
+clear and distinct view of things, but not by those whose view of things
+is confused and indistinct: yea, it may be seen by those who are in
+conjugial love, but not by those who are in the love of adultery. The
+latter are in obscurity respecting all the derivations of the love of
+the sex, whereas the former are enlightened respecting them:
+nevertheless, those who are in adultery, can see those derivations and
+their distinctions, not indeed in and from themselves, but from others
+when they hear them: for an adulterer has a similar faculty with a
+chaste husband of elevating his understanding; but an adulterer, after
+he has acknowledged the distinctions which he has heard from others,
+nevertheless forgets them, when he immerses his understanding in his
+filthy pleasure; for the chaste and the unchaste principles, and the
+sane and the insane, cannot dwell together; but, when separated, they
+may be distinguished by the understanding. I once inquired of those in
+the spiritual world who did not regard adulteries as sins, whether they
+knew a single distinction between fornication, keeping a mistress, the
+two kinds of concubinage, and the several degrees of adultery? They said
+they were all alike. I then asked them whether marriage was
+distinguishable? Upon this they looked around to see whether any of the
+clergy were present, and as there were not, they said, that in itself it
+is like the rest. The case was otherwise with those who in the ideas of
+their thought regarded adulteries as sins: these said, that in their
+interior ideas, which are of the perception, they saw distinctions, but
+had not yet studied to discern and know them asunder. This I can assert
+as a fact, that those distinctions are perceived by the angels in heaven
+as to their minutiae. In order therefore that it may be seen, that there
+are two kinds of concubinage opposite to each other, one whereby
+conjugial love is destroyed, the other whereby it is not, we will first
+describe the kind which is condemnatory, and afterwards that which is
+not.
+
+464. II. CONCUBINAGE CONJOINTLY WITH A WIFE IS ALTOGETHER UNLAWFUL FOR
+CHRISTIANS, AND DETESTABLE. It is unlawful, because it is contrary to
+the conjugial covenant; and it is detestable, because it is contrary to
+religion; and what is contrary to religion, and at the same time to the
+conjugial covenant, is contrary to the Lord: wherefore, as soon as any
+one, without a really conscientious cause, adjoins a concubine to a
+wife, heaven is closed to him; and by the angels he is no longer
+numbered among Christians. From that time also he despises the things of
+the church and of religion, and afterwards does not lift his face above
+nature, but turns himself to her as a deity, who favors his lust, from
+whose influx his spirit thenceforward receives animation. The interior
+cause of this apostasy will be explained in what follows. That this
+concubinage is detestable is not seen by the man himself who is guilty
+of it; because after the closing of heaven he becomes a spiritual
+insanity: but a chaste wife has a clear view of it, because she is a
+conjugial love, and this love nauseates such concubinage; wherefore also
+many such wives refuse actual connection with their husbands afterwards,
+as that which would defile their chastity by the contagion of lust
+adhering to the men from their courtezans.
+
+465. III. IT IS POLYGAMY WHICH HAS BEEN CONDEMNED, AND IS TO BE
+CONDEMNED, BY THE CHRISTIAN WORLD. That simultaneous concubinage, or
+concubinage conjoined with a wife, is polygamy, although not
+acknowledged to be such, because it is not so declared, and thus not so
+called by any law, must be evident to every person of common
+discernment; for a woman taken into keeping, and made partaker of the
+conjugial bed is like a wife. That polygamy has been condemned, and is
+to be condemned by the Christian world, has been shewn in the chapter on
+polygamy, especially from these articles therein: A Christian is not
+allowed to marry more than one wife; n. 338: If a Christian marries
+several wives, he commits not only natural, but also spiritual adultery;
+n. 339: The Israelitish nation was permitted to marry several wives,
+because the Christian church was not with them; n. 349. From these
+considerations it is evident, that to adjoin a concubine to a wife, and
+to make each a partner of the bed, is filthy polygamy.
+
+466. IV. IT IS AN ADULTERY WHEREBY THE CONJUGIAL PRINCIPLE, WHICH IS THE
+MOST PRECIOUS JEWEL OF THE CHRISTIAN LIFE IS DESTROYED. That it is more
+opposed to conjugial love than simple adultery; and that it is a
+deprivation of every faculty and inclination to conjugial life, which is
+implanted in Christians from birth, may be evinced by arguments which
+will have great weight with the reason of a wise man. In regard to the
+FIRST POSITION,--that simultaneous concubinage, or concubinage conjoined
+with a wife, is more opposed to conjugial love than simple adultery, it
+may be seen from these considerations: that in simple adultery there is
+not a love analogous to conjugial love; for it is only a heat of the
+flesh, which presently cools, and sometimes does not leave any trace of
+love behind it towards its object; wherefore this effervescing
+lasciviousness, if it is not from a purposed or confirmed principle, and
+if the person guilty of it repents, detracts but little from conjugial
+love. It is otherwise in the case of polygamical adultery: herein there
+is a love analogous to conjugial love; for it does not cool and
+disperse, or pass off into nothing after being excited, like the
+foregoing; but it remains, renews and strengthens itself, and so far
+takes away from love to the wife, and in the place thereof induces cold
+towards her; for in such case it regards the concubine courtezan as
+lovely from a freedom of the will, in that it can retract if it pleases;
+which freedom is begotten in the natural man: and because this freedom
+is thence grateful, it supports that love; and moreover, with a
+concubine the unition with allurements is nearer than with a wife; but
+on the other hand it does not regard a wife as lovely, by reason of the
+duty of living with her enjoined by the covenant of life, which it then
+perceives as far more constrained in consequence of the freedom enjoyed
+with another woman. It is plain that love for a wife grows cold, and she
+herself grows vile, in the same degree that love for a courtezan grows
+warm, and she is held in estimation. In regard to the SECOND
+POSITION--that simultaneous concubinage, or concubinage conjoined with a
+wife, deprives a man of all faculty and inclination to conjugial life,
+which is implanted in Christians from birth, it may be seen from the
+following considerations: that so far as love to a wife is changed into
+love to a concubine, so far the former love is rent, exhausted, and
+emptied, as has been shewn just above: that this is effected by a
+closing of the interiors of the natural mind, and an opening of its
+inferior principles, may appear from the seat of the inclination with
+Christians to love one of the sex, as being in the inmost principles,
+and that this seat may be closed, but cannot be destroyed. The reason
+why an inclination to love one of the sex, and also a faculty to receive
+that love, is implanted in Christians from birth, is, because that love
+is from the Lord alone, and is esteemed religious, and in Christendom
+the Lord's divine is acknowledged and worshipped, and religion is from
+his Word; hence there is a grafting, and also a transplanting thereof,
+from generation to generation. We have said, that the above Christian
+conjugial principle perishes by polygamical adultery: we thereby mean,
+that with the Christian polygamist it is closed and intercepted; but
+still it is capable of being revived in his posterity, as is the case
+with the likeness of a grandfather or a great-grandfather returning in a
+grandson or a great-grandson. Hence, that conjugial principle is called
+the most precious jewel of the Christian life, and (see above, n. 457,
+458,) the storehouse of human life, and the reservoir of the Christian
+religion. That that conjugial principle is destroyed with the Christian
+who practises polygamical adultery, is manifest from this consideration;
+that he cannot like a Mahometan polygamist, love a concubine and a wife
+equally; but so far as he loves a concubine, or is warm towards her, so
+far he does not love his wife, but is cold towards her; and, what is yet
+more detestable, so far he also in heart acknowledges the Lord only as a
+natural man, and the son of Mary, and not at the same time as the Son of
+God, and likewise so far he makes light of religion. It is, however,
+well to be noted, that this is the case with those who add a concubine
+to a wife, and connect themselves actually with each; but it is not at
+all the case with those, who from legitimate, just, and truly excusatory
+causes, separate themselves, and keep apart from a wife as to actual
+love, and have a woman in keeping. We now proceed to treat of this kind
+of concubinage.
+
+467. V. CONCUBINAGE APART FROM A WIFE, WHEN IT IS ENGAGED IN FROM CAUSES
+LEGITIMATE, JUST, AND TRULY EXCUSATORY, IS NOT UNLAWFUL. What causes we
+mean by legitimate, what by just, and what by truly excusatory, shall be
+shewn in their order: the bare mention of the causes is here premised,
+that this concubinage, which we are about to treat of, may be
+distinguished from that which we have previously described. (See note to
+No. 450, and the Preliminary note.)
+
+468. VI. THE LEGITIMATE CAUSES OF THIS CONCUBINAGE ARE THE LEGITIMATE
+CAUSES OF DIVORCE, WHILE THE WIFE IS NEVERTHELESS RETAINED AT HOME. By
+divorce is meant the annulling of the conjugial covenant, and thence an
+entire separation, and after this a full liberty to marry another wife.
+The one only cause of this total separation or divorce, is adultery,
+according to the Lord's precept, Matt. xix. 9. To the same cause are to
+be referred manifest obscenities, which bid defiance to the restraints
+of modesty, and fill and infest the house with flagitious practices of
+lewdness, giving birth to adulterous immodesty, and rendering the whole
+mind abandoned. To these things may be added malicious desertion, which
+involves adultery, and causes a wife to commit whoredom, and thereby to
+be divorced, Matt. v. 32. These three causes, being legitimate causes of
+divorce,--the first and third before a public judge, and the middle one
+before the man himself, as judge, are also legitimate causes of
+concubinage, when the adulterous wife is retained at home. The reason
+why adultery is the one only cause of divorce is, because it is
+diametrically opposite to the life of conjugial love, and totally
+destroys and annihilates it; see above, n. 255.
+
+469. The reasons why, by the generality of men, the adulterous wife is
+still retained at home, are, 1. Because the man is afraid to produce
+witnesses in a court of justice against his wife, to accuse her of
+adultery, and thereby to make the crime public; for unless
+eye-witnesses, or evidences to the same amount, were produced to convict
+her, he would be secretly reproached in companies of men, and openly in
+companies of women. 2. He is afraid also lest his adulteress should have
+the cunning to clear her conduct, and likewise lest the judges should
+show favor to her, and thus his name suffer in the public esteem. 3.
+Moreover, there may be domestic reasons, which may make separation from
+the house unadvisable: as in case there are children, towards whom also
+the adulteress has natural love; in case they are bound together by
+mutual services which cannot be put an end to; in case the wife is
+connected with and dependent upon her relatives, whether on the father's
+or mother's side, and there is a hope of receiving an increase of
+fortune from them; in case he lived with her in the beginning in habits
+of agreeable intimacy; and in case she, after she became meretricious,
+has the skill to soothe the man with engaging pleasantry and pretended
+civility, to prevent blame being imputed to herself; not to mention
+other cases, which, as in themselves they are legitimate causes of
+divorce, are also legitimate causes of concubinage; for the causes of
+retaining the wife at home do not take away the cause of divorce,
+supposing her guilty of adultery. Who, but a person of vile character,
+can fulfil the duties of the conjugial bed, and at the same time have
+commerce with a strumpet? If instances of this sort are occasionally to
+be met with, no favorable conclusions are to be drawn from them.
+
+470. VII. THE JUST CAUSES OF THIS CONCUBINAGE ARE THE JUST CAUSES OF
+SEPARATION FROM THE BED. There are legitimate causes of separation, and
+there are just causes: legitimate causes are enforced by the decisions
+of judges, and just causes by the decisions come to by the man alone.
+The causes both legitimate and just of separation from the bed, and also
+from the house, were briefly enumerated above, n. 252, 253; among which
+are VITIATED STATES OF THE BODY, including diseases whereby the whole
+body is so far infected, that the contagion may prove fatal: of this
+nature are malignant and pestilential fevers, leprosies, the venereal
+disease, cancers; also diseases whereby the whole body is so far weighed
+down, as to admit of no sociability, and from which exhale dangerous
+effluvia and noxious vapors, whether from the surface of the body, or
+from its inward parts, in particular from the stomach and the lungs:
+from the surface of the body proceed malignant pocks, warts, pustules,
+scorbutic pthisis, virulent scab, especially if the face is disfigured
+by it; from the stomach proceed foul, stinking, and rank eructations;
+from the lungs, filthy and putrid exhalations arising from imposthumes,
+ulcers or abscesses, or from vitiated blood or serum. Besides these
+there are also other various diseases; as _lipothamia_, which is a total
+faintness of body, and defect of strength; _paralysis_, which is a
+loosening and relaxation of the membranes and ligaments which serve for
+motion; epilepsy; permanent infirmity arising from apoplexy; certain
+chronical diseases; the iliac passion; rupture; besides other diseases,
+which the science of pathology teaches. VITIATED STATES OF THE MIND,
+which are just causes of separation from the bed and the house, are
+madness, frenzy, furious wildness, actual foolishness and idiocy, loss
+of memory, and the like. That these are just causes of concubinage,
+since they are just causes of separation, reason sees without the help
+of a judge.
+
+471. VIII. OF THE EXCUSATORY CAUSES OF THIS CONCUBINAGE SOME ARE REAL
+AND SOME ARE NOT. Since besides the just causes which are just causes of
+separation, and thence become just causes of concubinage, there are also
+excusatory causes, which depend on judgement and justice with the man,
+therefore these also are to be mentioned: but as the judgements of
+justice may be perverted and be converted by confirmations into the
+appearances of what is just, therefore these excusatory causes are
+distinguished into real and not real, and are separately described.
+
+472. IX. THE REALLY EXCUSATORY CAUSES ARE SUCH AS ARE GROUNDED IN WHAT
+IS JUST. To know these causes, it may be sufficient to mention some of
+them; such as having no natural affection towards the children, and a
+consequent rejection of them, intemperance, drunkenness, uncleanliness,
+immodesty, a desire of divulging family secrets, of disputing, of
+striking, of taking revenge, of doing evil, of stealing, of deceiving;
+internal dissimilitude, whence comes antipathy; a froward requirement of
+the conjugial debt, whence the man becomes as cold as a stone; being
+addicted to magic and witchcraft; an extreme degree of impiety; and
+other similar evils.
+
+473. There are also milder causes, which are really excusatory and which
+separate from the bed, and yet not from the house; as a cessation of
+prolification on the part of the wife, in consequence of advanced age,
+and thence a reluctance and opposition to actual love, while the ardor
+thereof still continues with the man; besides similar cases in which
+rational judgement sees what is just, and which do not hurt the
+conscience.
+
+474. X. THE EXCUSATORY CAUSES WHICH ARE NOT REAL ARE SUCH AS ARE NOT
+GROUNDED IN WHAT IS JUST, ALTHOUGH IN THE APPEARANCE OF WHAT IS JUST.
+These are known from the really excusatory causes above mentioned, and,
+if not rightly examined, may appear to be just, and yet are unjust; as
+that times of abstinence are required after the bringing forth of
+children, the transitory sicknesses of wives, from these and other
+causes a check to prolification, polygamy permitted to the Israelites,
+and other like causes of no weight as grounded in justice. These are
+fabricated by the men after they have become cold, when unchaste lusts
+have deprived them of conjugial love, and have infatuated them with the
+idea of its likeness to adulterous love. When such men engage in
+concubinage, they, in order to prevent defamation, assign such spurious
+and fallacious causes as real and genuine,--and very frequently also
+falsely charge them against their wives, their companions often
+favorably assenting and applauding them.
+
+475. XI. THOSE WHO FROM CAUSES LEGITIMATE, JUST, AND REALLY EXCUSATORY,
+ARE ENGAGED IN THIS CONCUBINAGE, MAY AT THE SAME TIME BE PRINCIPLED IN
+CONJUGIAL LOVE. We say that such may at the same time be principled in
+conjugial love; and we thereby mean, that they may keep this love stored
+up in themselves; for this love, in the subject in which it is, does not
+perish, but is quiescent. The reasons why conjugial love is preserved
+with those who prefer marriage to concubinage, and enter into the latter
+from the causes above mentioned, are these; that this concubinage is not
+repugnant to conjugial love; that it is not a separation from it; that
+it is only a clothing encompassing it; that this clothing is taken away
+from them after death. 1. That this concubinage is not repugnant to
+conjugial love, follows from what was proved above; that such
+concubinage, when engaged in from causes legitimate, just, and really
+excusatory, is not unlawful, n. 467-473. 2. That this concubinage is not
+a separation from conjugial love; for when causes legitimate, or just,
+or really excusatory, arise, and persuade and compel a man, then,
+conjugial love with marriage is not separated, but only interrupted; and
+love interrupted, and not separated, remains in the subject. The case in
+this respect is like that of a person, who, being engaged in a business
+which he likes, is detained from it by company, by public sights, or by
+a journey; still he does not cease to like his business: it is also like
+that of a person who is fond of generous wine, and who, when he drinks
+wine of an inferior quality, does not lose his taste and appetite for
+that which is generous. 3. The reason why the above concubinage is only
+a clothing of conjugial love encompassing it, is, because the love of
+concubinage is natural, and the love of marriage spiritual; and natural
+love is a veil or covering to spiritual, when the latter is interrupted:
+that this is the case, is unknown to the lover; because spiritual love
+is not made sensible of itself, but by natural love, and it is made
+sensible as delight, in which there is blessedness from heaven: but
+natural love by itself is made sensible only as delight. 4. The reason
+why this veil is taken away after death, is, because then a man from
+natural becomes spiritual, and instead of a material body enjoys a
+substantial one, wherein natural delight grounded in spiritual is made
+sensible in its perfection. That this is the case, I have heard from
+communication with some in the spiritual world, even from kings there,
+who in the natural world had engaged in concubinage from really
+excusatory causes.
+
+476. XII. WHILE THIS CONCUBINAGE CONTINUES, ACTUAL CONNECTION WITH A
+WIFE IS NOT ALLOWABLE. The reason of this is, because in such case
+conjugial love, which in itself is spiritual, chaste, pure, and holy,
+becomes natural, is defiled and disregarded, and thereby perishes;
+wherefore in order that this love may be preserved, it is expedient that
+concubinage grounded in really excusatory causes, n. 472, 473, be
+engaged in with one only, and not with two at the same time.
+
+       *       *       *       *       *
+
+477. To the above I will add the following MEMORABLE RELATION. I heard a
+certain spirit, a youth, recently deceased, boasting of his libertinism,
+and eager to establish his reputation as a man of superior masculine
+powers; and in the insolence of his boasting he thus expressed himself;
+"What is more dismal than for a man to imprison his love, and to confine
+himself to one woman? and what is more delightful than to set the love
+at liberty? Who does not grow tired of one? and who is not revived by
+several? What is sweeter than promiscuous liberty, variety,
+deflorations, schemes to deceive husbands, and plans of adulterous
+hypocrisy? Do not those things which are obtained by cunning, deceit,
+and theft, delight the inmost principles of the mind!" On hearing these
+things, the bystanders said, "Speak not in such terms; you know not
+where and with whom you are; you are but lately come hither. Hell is
+beneath your feet, and heaven over your head; you are now in the world
+which is between those two, and is called the world of spirits. All who
+depart out of the world, come here, and being assembled are examined as
+to their quality; and here they are prepared, the wicked for hell, and
+the good for heaven. Possibly you still retain what you have heard from
+priests in the world, that whoremongers and adulterers are cast down
+into hell, and that chaste married partners are raised to heaven." At
+this the novitiate laughed, saying, "What are heaven and hell? Is it not
+heaven where any one is free; and is not he free who is allowed to love
+as many as he pleases? and is not it hell where any one is a servant:
+and is not he a servant who is obliged to keep to one?" But a certain
+angel, looking down from heaven, heard what he said, and broke off the
+conversation, lest it should proceed further and profane marriages; and
+he said to him, "Come up here, and I will clearly shew you what heaven
+and hell are, and what the quality of the latter is to continued
+adulterers." He then shewed him the way, and he ascended: after he was
+admitted he was led first into the paradisiacal garden, where were
+fruit-trees and flowers, which from their beauty, pleasantness and
+fragrance, tilled the mind with the delights of life. When he saw these
+things, he admired them exceedingly; but he was then in external vision,
+such as he had enjoyed in the world when he saw similar objects, and in
+this vision he was rational; but in the internal vision, in which
+adultery was the principal agent, and occupied every point of thought,
+he was not rational; wherefore the external vision was closed, and the
+internal opened; and when the latter was opened, he said, "What do I see
+now? is it not straw and dry wood? and what do I smell now? is it not a
+stench? What is become of those paradisiacal objects?" The angel said,
+"They are near at hand and are present; but they do not appear before
+your internal sight, which is adulterous, for it turns celestial things
+into infernal, and sees only opposites. Every man has an internal and an
+external mind, thus an internal and an external sight: with the wicked
+the internal mind is insane, and the external wise; but with the good
+the internal mind is wise, and from this also the external; and such as
+the mind is, so a man in the spiritual world sees objects." After this
+the angel, from the power which was given him, closed his internal
+sight, and opened the external, and led him away through gates towards
+the middle point of the habitations: there he saw magnificent palaces of
+alabaster, marble, and various precious stones, and near them porticos,
+and round about pillars overlaid and encompassed with wonderful
+ornaments and decorations. When he saw these things, he was amazed, and
+said, "What do I see? I see magnificent objects in their own real
+magnificence, and architectonic objects in their own real art." At that
+instant the angel again closed his external sight, and opened the
+internal, which was evil because filthily adulterous: hereupon he
+exclaimed, "What do I now see? Where am I? What is become of those
+palaces and magnificent objects? I see only confused heaps, rubbish, and
+places full of caverns." But presently he was brought back again to his
+external sight, and introduced into one of the palaces; and he saw the
+decorations of the gates, the windows, the walls, and the ceilings, and
+especially of the utensils, over and round about which were celestial
+forms of gold and precious stones, which cannot be described by any
+language, or delineated by any art; for they surpassed the ideas of
+language and the notions of art. On seeing these things he again
+exclaimed, "These are the very essence of whatever is wonderful, such as
+no eye had ever seen." But instantly, as before, his internal sight was
+opened, the external being closed, and he was asked what he then saw? He
+replied, "Nothing but decayed piles of bulrushes in this place, of straw
+in that, and of fire brands in a third." Once again he was brought into
+an external state of mind, and some maidens were introduced, who were
+extremely beautiful, being images of celestial affection; and they, with
+the sweet voice of their affection, addressed him; and instantly, on
+seeing and hearing them, his countenance changed, and he returned of
+himself into his internals, which were adulterous; and since such
+internals cannot endure any thing of celestial love, and neither on the
+other hand can they be endured by celestial love, therefore both parties
+vanished,--the maidens out of sight of the man, and the man out of sight
+of the maidens. After this, the angel informed him concerning the ground
+and origin of the changes of the state of his sights; saying, "I
+perceive that in the world, from which you are come, you have been
+two-fold, in internals having been quite a different man from what you
+were in externals; in externals you have been a civil, moral, and
+rational man; whereas in internals, you have been neither civil, moral,
+nor rational, because a libertine and an adulterer: and such men, when
+they are allowed to ascend into heaven, and are there kept in their
+externals, can see the heavenly things contained therein; but when their
+internals are opened, instead of heavenly things they see infernal.
+Know, however, that with every one in this world, externals are
+successively closed, and internals are opened, and thereby they are
+prepared for heaven or hell; and as the evil of adultery defiles the
+internals of the mind above every other evil, you must needs be conveyed
+down to the defiled principles of your love, and these are in the hells,
+where the caverns are full of stench arising from dunghills. Who cannot
+know from reason, that an unchaste and lascivious principle in the world
+of spirits, is impure and unclean, and thus that nothing more pollutes
+and defiles a man, and induces in him an infernal principle? Wherefore
+take heed how you boast any longer of your whoredoms, as possessing
+masculine powers therein above other men. I advertise you before hand,
+that you will become feeble, so that you will scarce know where your
+masculine power is. Such is the lot which awaits those who boast of
+their adulterous ability." On hearing these words he descended, and
+returned into the world of spirits, to his former companions, and
+converse with them modestly and chastely, but not for any considerable
+length of time.
+
+       *       *       *       *       *
+
+ON ADULTERIES AND THEIR GENERA AND DEGREES.
+
+478. None can know that there is any evil in adultery, who judge of it
+only from its externals; for in these it resembles marriage. Such
+external judges, when they hear of internals, and are told that
+externals thence derive their good or their evil, say with themselves,
+"What are internals? Who sees them? Is not this climbing above the
+sphere of every one's intelligence?" Such persons are like those who
+accept all pretended good as genuine voluntary good, and who decide upon
+a man's wisdom from the elegance of his conversation; or who respect the
+man himself from the richness of his dress and the magnificence of his
+equipage, and not from his internal habit, which is that of judgement
+grounded in the affection of good. This also is like judging of the
+fruit of a tree, and of any other eatable thing, from the sight and
+touch only, and not of its goodness from a knowledge of its flavor: such
+is the conduct of all those who are unwilling to perceive any thing
+respecting man's internal. Hence comes the wild infatuation of many at
+this day, who see no evil in adulteries, yea, who unite marriages with
+them in the same chamber, that is, who make them altogether alike; and
+this only on account of their apparent resemblance in externals. That
+this is the case, was shewn me by this experimental proof: on a certain
+time, the angels assembled from Europe some hundreds of those who were
+distinguished for their genius, their erudition, and their wisdom, and
+questioned them concerning the distinction between marriage and
+adultery, and in treated them to consult the rational powers of their
+understandings: and after consultation, all, except ten, replied, that
+the judicial law constitutes the only distinction, for the sake of some
+advantage; which distinction may indeed be known, but still be
+accommodated by civil prudence. They were next asked, Whether they saw
+any good in marriage, and any evil in adultery? They returned for
+answer, that they did not see any rational evil and good. Being
+questioned whether they saw any sin in it? they said, "Where is the sin?
+Is not the act alike?" At these answers the angels were amazed, and
+exclaimed, Oh, the gross stupidity of the age! Who can measure its
+quality and quantity? On hearing this exclamation, the hundreds of the
+wise ones turned themselves, and said one among another with loud
+laughter, "Is this gross stupidity? Is there any wisdom that can bring
+conviction that to love another person's wife merits eternal damnation?"
+But that adultery is spiritual evil, and thence moral and civil evil,
+and diametrically contrary to the wisdom of reason; also that the love
+of adultery is from hell and returns to hell, and the love of marriage
+is from heaven and returns to heaven, has been demonstrated in the first
+chapter of this part, concerning the opposition of adulterous and
+conjugial love. But since all evils, like all goods, partake of latitude
+and altitude, and according to latitude have their genera, and according
+to altitude their degrees, therefore, in order that adulteries may be
+known as to each dimension, they shall first be arranged into their
+genera, and afterwards into their degrees; and this shall be done in the
+following series: I. _There are three genera of adulteries,--simple,
+duplicate, and triplicate._ II. _Simple adultery is that of an unmarried
+man with another's wife, or of an unmarried woman with another's
+husband._ III. _Duplicate adultery is that of a husband with another's
+wife, or of a wife with another's husband._ IV. _Triplicate adultery is
+with relations by blood._ V. _There are four degrees of adulteries,
+according to which they have their predications, their charges of blame,
+and after death their imputations._ VI. _Adulteries of the first degree
+are adulteries of ignorance, which are committed by those who cannot as
+yet, or cannot at all, consult the understanding, and thence check
+them._ VII. _In such cases adulteries are mild._ VIII. _Adulteries of
+the second degree are adulteries of lust, which are committed by those
+who indeed are able to consult the understanding, but from accidental
+causes at the moment are not able._ IX. _Adulteries committed by such
+persons are imputatory, according as the understanding afterwards favors
+them or not._ X. _Adulteries of the third degree are adulteries of the
+reason, which are committed by those who with the understanding confirm
+themselves in the persuasion that they are not evils of sin._ XI. _The
+adulteries committed by such persons are grievous, and are imputed to
+them according to confirmations._ XII. _Adulteries of the fourth degree
+are adulteries of the will, which are committed by those who make them
+lawful and pleasing, and who do not think them of importance enough, to
+consult the understanding respecting them._ XIII. _The adulteries
+committed by these persons are exceedingly grievous, and are imputed to
+them as evils of purpose, and remain with them as guilt._ XIV.
+_Adulteries of the third and fourth degrees are evils of sin, according
+to the quantity and quality of understanding and will in them, whether
+they are actually committed or not._ XV. _.Adulteries grounded in
+purpose of the will, and adulteries grounded in confirmation of the
+understanding render men natural, sensual, and corporeal._ XVI. _And
+this to such a degree, that at length they reject from themselves all
+things of the church and of religion._ XVII. _Nevertheless they have the
+powers of human rationality like other men._ XVIII. _But they use that
+rationality while they are in externals, but abuse it while in their
+internals._ We proceed to an explanation of each article.
+
+479. I. THERE ARE THREE GENERA OF ADULTERIES,--SIMPLE, DUPLICATE, AND
+TRIPLICATE. The Creator of the universe has distinguished all the things
+which he has created into genera, and each genus into species, and has
+distinguished each species, and each distinction in like manner, and so
+forth, to the end that an image of what is infinite may exist in a
+perpetual variety of qualities. Thus the Creator of the universe has
+distinguished goods and their truths, and in like manner evils and their
+falses, after they arose. That he has distinguished all things in the
+spiritual world into genera, species, and differences, and has collected
+together into heaven all goods and truths, and into hell all evils and
+falses, and has arranged the latter in an order diametrically opposite
+to the former, may appear from what is explained in a work concerning
+HEAVEN AND HELL, published in London in the year 1758. That in the
+natural world he has also thus distinguished and does distinguish goods
+and truths, and likewise evils and falses, appertaining to men, and
+thereby men themselves, may be known from their lot after death, in that
+the good enter into heaven, and the evil into hell. Now, since all
+things relating to good, and all things relating to evil, are
+distinguished into genera, species, and so forth, therefore marriages
+are distinguished into the same, and so are their opposites, which are
+adulteries.
+
+480. II. SIMPLE ADULTERY IS THAT OF AN UNMARRIED MAN WITH ANOTHER'S
+WIFE, OR AN UNMARRIED WOMAN WITH ANOTHER'S HUSBAND. By adultery here and
+in the following pages we mean the adultery which is opposite to
+marriage; it is opposite because it violates the covenant of life
+contracted between married partners: it rends asunder their love, and
+defiles it, and closes the union which was begun at the time of
+betrothing, and strengthened in the beginning of marriage: for the
+conjugial love of one man with one wife, after engagement and covenant,
+unites their souls. Adultery does not dissolve this union, because it
+cannot be dissolved; but it closes it, as he that stops up a fountain at
+its source, and thence obstructs its stream, and fills the cistern with
+filthy and stinking waters: in like manner conjugial love, the origin of
+which is a union of souls, is daubed with mud and covered by adultery;
+and when it is so daubed with mud there arises from beneath the love of
+adultery; and as this love increases, it becomes fleshly, and rises in
+insurrection against conjugial love, and destroys it. Hence comes the
+opposition of adultery and marriage.
+
+481. That it may be further known how gross is the stupidity of this
+age, in that those who have the reputation of wisdom do not see any sin
+in adultery, as was discovered by the angels (see just above, n. 478), I
+will here add the following MEMORABLE RELATION. There were certain
+spirits who, from a habit they had acquired in the life of the body,
+infested me with peculiar cunning, and this they did by a sottish and as
+it were waving influx, such as is usual with well-disposed spirits; but
+I perceived that they employed craftiness and similar means, to the
+intent that they might engage attention and deceive. At length I entered
+into conversation with one of them who, it was told me, had while he
+lived in the world been the general of an army: and as I perceived that
+in the ideas of his thought there was a lascivious principle, I
+conversed with him by representatives in the spiritual language which
+fully expresses what is intended to be said, and even several things in
+a moment. He said that, in the life of the body in the former world, he
+had made no account of adulteries: but it was granted me to tell him,
+that adulteries are wicked, although from the delight attending them,
+and from the persuasion thence resulting, they appear to the adulterer
+as not wicked but allowable; which also he might know from this
+consideration, that marriages are the seminaries of the human race, and
+thence also the seminaries of the heavenly kingdom, and therefore that
+they ought not to be violated, but to be accounted holy; also from this
+consideration, that he ought know, as being in the spiritual world, and
+in a state of perception, that conjugial love descends from the Lord
+through heaven, and that from that love, as a parent, is derived mutual
+love, which is the main support of heaven; and further from this
+consideration, that adulterers, whenever they only approach the heavenly
+societies, are made sensible of their own stench, and throw themselves
+headlong thence towards hell: at least he might know, that to violate
+marriages is contrary to the divine laws, to the civil laws of all
+kingdoms, also to the genuine light of reason, and thereby to the right
+of nations, because contrary to order both divine and human; not to
+mention other considerations. But he replied, that he entertained no
+such thoughts in the former life: he wished to reason whether the case
+was so or not; but he was told that truth does not admit of reasonings,
+since they favor the delights of the flesh against those of the spirit,
+the quality of which latter delights he was ignorant of; and that he
+ought first to think about the things which I had told him, because they
+are true; or to think from the well-known maxim, that no one should do
+to another what he is unwilling another should do to him; and thus, if
+any one had in such a manner violated his wife, whom he had loved, as is
+the case in the beginning of every marriage, and he had then been in a
+state of wrath, and had spoken from that state, whether he himself also
+would not then have detested adulteries, and being a man of strong
+parts, would not have confirmed himself against them more than other
+men, even to condemning them to hell; and being the general of an army,
+and having brave companions, whether he would not, in order to prevent
+disgrace, either have put the adulterer to death, or have driven the
+adulteress from his house.
+
+482. III. DUPLICATE ADULTERY IS THAT OF A HUSBAND WITH ANOTHER'S WIFE,
+OR OF A WIFE WITH ANOTHER'S HUSBAND. This adultery is called duplicate,
+because it is committed by two, and on each side the marriage-covenant
+is violated; wherefore also it is twofold more grievous than the former.
+It was said above, n. 480, that the conjugial love of one man with one
+wife, after engagement and covenant, unites their souls, and that such
+union is that very love in its origin; and that this origin is closed
+and stopped up by adultery, as the source and stream of a fountain. That
+the souls of two unite themselves together, when love to the sex is
+confined to one of the sex, which is the case when a maiden engages
+herself wholly to a youth, and on the other hand a youth engages himself
+wholly to a maiden, is clearly manifest from this consideration, that
+the lives of both unite themselves, consequently their souls, because
+souls are the first principles of life. This union of souls can only
+take place in monogamical marriages, or those of one man with one wife,
+but not in polygamical marriages, or those of one man with several
+wives; because in the latter case the love is divided, in the former it
+is united. The reason why conjugial love in its supreme abode is
+spiritual, holy, and pure, is because the soul of every man from its
+origin is celestial; wherefore it receives influx immediately from the
+Lord, for it receives from him the marriage of love and wisdom, or of
+good and truth; and this influx makes him a man, and distinguishes him
+from the beasts. From this union of souls, conjugial love, which is
+there in its spiritual sanctity and purity, flows down into the life of
+the whole body, and fills with blessed delights, so long as its channel
+remains open; which is the case with those who are made spiritual by the
+Lord. That nothing but adultery closes and stops up this abode of
+conjugial love, thus its origin or fountain and its channel, is evident
+from the Lord's words, that it is not lawful to put away a wife and
+marry another, except on account of adultery: Matt. xix. 3-9; and also
+from what is said in the same passage, that he that marries her that is
+put away commits adultery, verse 9. When therefore, as was said above,
+that pure and holy fountain is stopped up, it is clogged about with
+filthiness of sundry kinds, as a jewel with ordure, or bread with vomit;
+which things are altogether opposite to the purity and sanctity of that
+fountain, or of conjugial love: from which opposition comes conjugial
+cold, and according to this cold is the lascivious voluptuousness of
+adulterous love, which consumes itself of its own accord. The reason why
+this is an evil of sin is because the holy principle is covered and
+thereby its channel into the body is obstructed, and in the place
+thereof a profane principle succeeds, and its channel into the body is
+opened, whence a man from celestial becomes infernal.
+
+483. To the above I will add some particulars from the spiritual world,
+which are worthy to be recorded. I have been informed in that world,
+that some married men are inflamed with the lust of committing whoredom
+with maidens or virgins; some with those who are not maidens but
+harlots; some with married women or wives; some with women of the above
+description who are of noble descent; and some with such as are not of
+noble descent: that this is the case, was confirmed to me by several
+instances from the various kingdoms in that world. While I was
+meditating concerning the variety of such lusts, I asked whether there
+are any who find all their delight with the wives of others, and none
+with unmarried women? Wherefore to convince me that there are some such
+spirits, several were brought to me from a certain kingdom, who were
+obliged to speak according to their libidinous principles. These
+declared that it was, and still is their sole pleasure and delight to
+commit whoredom with the wives of others; and that they look out for
+such as are beautiful, and hire them for themselves at a great price
+according to their wealth, and in general bargain about the price with
+the wife alone. I asked, why they do not hire for themselves unmarried
+women? They said, that they consider this would be cheap and worthless,
+and therefore undelightful to them. I asked also, whether those wives
+afterwards return to their husbands and live with them? They replied,
+that they either do not return, or they return cold, having become
+courtezans. Afterwards I asked them seriously, whether they ever
+thought, or now think, that this is twofold adultery, because they
+commit this at the time they have wives of their own, and that such
+adultery deprives a man of all spiritual good? But at this several who
+were present laughed, saying, "What is spiritual good?" Nevertheless I
+was still urgent, and said, "What is more detestable than for a man to
+mix his soul with the soul of a husband in his wife? Do you not know,
+that the soul of a man is in his seed?" Hereupon they turned themselves
+away and muttered, "What harm can this do her?" At length I said,
+"Although you do not fear divine laws, do you not fear civil laws?" They
+replied, "No, we only fear certain of the ecclesiastical order; but we
+conceal this in their presence; and if we cannot conceal it, we keep
+upon good terms with them." I afterwards saw the former divided into
+companies, and some of the latter cast into hell.
+
+484. IV. TRIPLICATE ADULTERY IS WITH RELATIONS BY BLOOD. This adultery
+is called triplicate, because it is threefold more grievous than the two
+former. The relations, or remains of the flesh, which are not to be
+approached, are mentioned in Levit. xviii. 6-18. There are internal and
+external reasons why these adulteries are threefold more grievous than
+the two above-mentioned: the internal reasons are grounded in the
+correspondence of those adulteries with the violation of spiritual
+marriage, which is that of the Lord and the church, and thence of good
+and truth; and the external reasons are for the sake of guards, to
+prevent a man's becoming a beast. We have no leisure, however, to
+proceed to the further disclosure of these reasons.
+
+485. V. THERE ARE FOUR DEGREES OF ADULTERIES, ACCORDING TO WHICH THEY
+HAVE THEIR PREDICATIONS, THEIR CHARGES OF BLAME, AND AFTER DEATH THEIR
+IMPUTATIONS. These degrees are not genera, but enter into each genus,
+and cause its distinctions between more and less evil or good; in the
+present case, deciding whether adultery of every genus from the nature
+of the circumstances and contingencies, is to be considered milder or
+more grievous. That circumstances and contingencies vary every thing is
+well known. Nevertheless things are considered in one way by a man from
+his rational light, in another by a judge from the law, and in another
+by the Lord from the state of a man's mind: wherefore we mention
+predications, charges of blame, and after death imputations; for
+predications are made by a man according to his rational light, charges
+of blame are made by a judge according to the law, and imputations are
+made by the Lord according to the state of the man's mind. That these
+three differ exceedingly from each other, may be seen without
+explanation: for a man, from rational conviction according to
+circumstances and contingencies, may acquit a person, whom a judge, when
+he sits in judgement, cannot acquit from the law: and also a judge may
+acquit a person, who after death is condemned. The reason of this is,
+because a judge gives sentence according to the actions done, whereas
+after death every one is judged according to the intentions of the will
+and thence of the understanding, and according to the confirmations of
+the understanding and thence of the will. These intentions and
+confirmations a judge does not see; nevertheless each judgement is just;
+the one for the sake of the good of civil society, the other for the
+sake of the good of heavenly society.
+
+486. VI. ADULTERIES OF THE FIRST DEGREE ARE ADULTERIES OF IGNORANCE,
+WHICH ARE COMMITTED BY THOSE WHO CANNOT AS YET, OR CANNOT AT ALL,
+CONSULT THE UNDERSTANDING, AND THENCE CHECK THEM. All evils, and thus
+also all adulteries, viewed in themselves, are at once of the internal
+and the external man; the internal intends them, and the external does
+them; such therefore as the internal man is in the deeds done by the
+external, such are the deeds viewed in themselves: but since the
+internal man with his intention, does not appear before man, every one
+must be judged in a human court from deeds and words according to the
+law in force and its provisions: the interior sense of the law is also
+to be regarded by the judge. But to illustrate the case by example: if
+adultery be committed by a youth, who does not as yet know that adultery
+is a greater evil than fornication; if the like be committed by a very
+simple man; if it be committed by a person who is deprived by disease of
+the full powers of judgement; or by a person, as is sometimes the case,
+who is delirious by fits, and is at the time in a state of actual
+delirium; yet further, if it be committed in a fit of insane
+drunkenness, and so forth, it is evident, that in such cases, the
+internal man, or mind, is not present in the external, scarcely any
+otherwise than in an irrational person. Adulteries in these instances
+are predicated by a rational man according to the above circumstances;
+nevertheless the perpetrator is charged with blame by the same rational
+man as a judge, and is punished by the law; but after death those
+adulteries are imputed according to the presence, quality, and faculty
+of understanding in the will of the perpetrators.
+
+487. VII. IN SUCH CASES ADULTERIES ARE MILD. This is manifest from what
+was said just above, n. 486, without further confirmation; for it is
+well known that the quality of every deed and in general the quality of
+every thing, depends upon circumstances, and which mitigate or aggravate
+it; but adulteries of this degree are mild at the first times of their
+commission; and also remain mild so far as the offending party of either
+sex, in the future course of life, abstains from them for these
+reasons;--because they are evils against God, or against the neighbour,
+or against the goods of the state, and because, in consequence of their
+being such evils, they are evils against reason; but on the other hand,
+if they are not abstained from for one of the abovementioned reasons,
+they are reckoned amongst grievous adulteries; thus it is according to
+the divine law, Ezek. xviii, 21, 22, 24, and in other places: but they
+cannot, from the above circumstances, be pronounced either blameless or
+culpable, or be predicated and judged as mild or grievous, because they
+do not appear before man, neither are they within the province of his
+judgement; wherefore it is meant, that after death they are so accounted
+or imputed.
+
+488. VIII. ADULTERIES OF THE SECOND DEGREE ARE ADULTERIES OF LUST, WHICH
+ARE COMMITTED BY THOSE WHO INDEED ARE ABLE TO CONSULT THE UNDERSTANDING,
+BUT FROM ACCIDENTAL CAUSES AT THE MOMENT ARE NOT ABLE. There are two
+things which, in the beginning, with every man who from natural is made
+spiritual, are at strife together, which are commonly called the spirit
+and the flesh; and since the love of marriage is of the spirit, and the
+love of adultery is of the flesh, in such case there is also a combat
+between those loves. If the love of marriage conquers, it gains dominion
+over and subjugates the love of adultery, which is effected by its
+removal; but if it happens that the lust of the flesh is excited to a
+heat greater than what the spirit can control from reason, it follows
+that the state is inverted, and the heat of lust infuses allurements
+into the spirit, to such a degree, that it is no longer master of its
+reason, and thence of itself: this is meant by adulteries of the second
+degree, which are committed by those who indeed are able to consult the
+understanding, but by reason of accidental causes at the moment are not
+able. But the matter may be illustrated by particular cases; as in case
+a meretricious wife by her craftiness captivates a man's mind
+(_animum_), enticing him into her chamber, and inflaming his passions to
+such a degree as to leave him no longer master of his judgement; and
+especially if, at the same time, she also threatens to expose him if he
+does not consent: in like manner, in case any meretricious wife is
+skilled in deceitful allurements, or by powerful stimulants inflames the
+man to such a degree, that the raging lust of the flesh deprives the
+understanding of the free use of reason: in like manner, in case a man,
+by powerful enticements, so far works upon another's wife, as to leave
+her no longer mistress of herself, by reason of the fire kindled in her
+will; besides other like cases. That these and similar accidental
+circumstances lessen the grievousness of adultery, and give a milder
+turn to the predications of the blame thereof in favor of the party
+seduced, is agreeable to the dictates and conclusions of reason. The
+imputation of this degree of adultery comes next to be treated of.
+
+489. IX. ADULTERIES COMMITTED BY SUCH PERSONS ARE IMPUTATORY, ACCORDING
+AS THE UNDERSTANDING AFTERWARDS FAVORS THEM OR NOT. So far as the
+understanding favors evils, so far a man appropriates them to himself
+and makes them his own. Favor implies consent; and consent induces in
+the mind a state of the love of them: the case is the same with
+adulteries, which in the beginning were committed without the consent of
+the understanding, and are favored: the contrary comes to pass if they
+are not favored. The reason of this is, because evils or adulteries,
+which are committed in the blindness of the understanding, are committed
+from the concupiscence of the body; and such evils or adulteries have a
+near resemblance to the instincts of beasts: with man (_homo_) indeed
+the understanding is present, while they are committing, but in a
+passive or dead potency and not in active and living potency. From these
+considerations it follows of course, that such things are not imputed,
+except so far as they are afterwards favored or not. By imputation we
+here mean accusation after death, and hence judication, which takes
+place according to the state of a man's spirit: but we do not mean
+inculpation by a man before a judge; for this does not take place
+according to the state of a man's spirit, but of his body in the deed;
+and unless there was a difference herein, those would be acquitted after
+death who are acquitted in the world, and those would be condemned who
+are condemned in the world; and thus the latter would be without any
+hope of salvation.
+
+490. X. ADULTERIES OF THE THIRD DEGREE ARE ADULTERIES OF THE REASON,
+WHICH ARE COMMITTED BY THOSE WHO WITH THE UNDERSTANDING CONFIRM
+THEMSELVES IN THE PERSUASION THAT THEY ARE NOT EVILS OF SIN. Every man
+knows that there exist such principles as the will and the
+understanding; for in his common speaking he says, "This I will, and
+this I understand;" but still he does not distinguish them, but makes
+the one the same as the other; because he only reflects upon the things
+which belong to the thought grounded in the understanding, and not upon
+those which belong to the love grounded in the will; for the latter do
+not appear in light as the former. Nevertheless, he that does not
+distinguish between the will and the understanding, cannot distinguish
+between evils and goods, and consequently he must remain in entire
+ignorance concerning the blame of sin. But who does not know that good
+and truth are two distinct principles, like love and wisdom? and who
+cannot hence conclude, while he is in rational illumination, that there
+are two faculties in man, which distinctly receive and appropriate to
+themselves those principles, and that the one is the will and the other
+the understanding, by reason that what the will receives and reproduces
+is called good, and what the understanding receives is called truth; for
+what the will loves and does, is called truth, and what the
+understanding perceives and thinks, is called truth? Now as the marriage
+of good and truth was treated of in the first part of this work, and in
+the same place several considerations were adduced concerning the will
+and the understanding, and the various attributes and predicates of
+each, which, as I imagine, are also perceived by those who had not
+thought at all distinctly concerning the understanding and the will,
+(for human reason is such, that it understands truths from the light
+thereof, although it has not heretofore distinguished them); therefore,
+in order that the distinctions of the understanding and the will may be
+more clearly perceived, I will here mention some particulars on the
+subject, that it may be known what is the quality of adulteries of the
+reason and the understanding, and afterwards what is the quality of
+adulteries of the will. The following points may serve to illustrate the
+subject: 1. That the will of itself does nothing; but whatever it does,
+it does by the understanding. 2. On the other hand also, that the
+understanding alone of itself does nothing; but whatever it does, it
+does from the will. 3. That the will flows into the understanding but
+not the understanding into the will; yet that the understanding teaches
+what is good and evil, and consults with the will, that out of those two
+principles it may choose and do what is pleasing to it. 4. That after
+this there is effected a twofold conjunction; one, in which the will
+acts from within, and the understanding from without; the other in which
+the understanding acts from within, and the will from without: thus are
+distinguished the adulteries of the reason, which are here treated of,
+from the adulteries of the will, which are next to be treated of. They
+are distinguished, because one is more grievous than the other; for the
+adultery of the reason is less grievous than that of the will; because
+in adultery of the reason, the understanding acts from within, and the
+will from without; whereas in adultery of the will, the will acts from
+within, and the understanding from without; and the will is the man
+himself, and the understanding is the man as grounded in the will; and
+that which acts within has dominion over that which acts without.
+
+491. XI. THE ADULTERIES COMMITTED BY SUCH PERSONS ARE GRIEVOUS, AND ARE
+IMPUTED TO THEM ACCORDING TO CONFIRMATIONS. It is the understanding
+alone that confirms, and when it confirms, it engages the will to its
+party, and sets it about itself, and thus compels it to compliance.
+Confirmations are affected by reasonings, which the mind seizes for its
+use, deriving them either from its superior region or from its inferior;
+if from the superior region, which communicates with heaven, it confirms
+marriages and condemns adulteries; but if from the inferior region,
+which communicates with the world, it confirms adulteries and makes
+light of marriages. Every one can confirm evil just as well as good; in
+like manner what is false and what is true; and the confirmation of evil
+is perceived with more delight than the confirmation of good, and the
+confirmation of what is false appears with greater lucidity than the
+confirmation of what is true. The reason of this is, because the
+confirmation of what is evil and false derives its reasonings from the
+delights, the pleasures, the appearances, and the fallacies of the
+bodily senses; whereas the confirmation of what is good and true derives
+its reasons from the region above the sensual principles of the body.
+Now, since evils and falses can be confirmed just as well as goods and
+truths, and since the confirming understanding draws the will to its
+party, and the will together with the understanding forms the mind, it
+follows that the form of the human mind is according to confirmations,
+being turned to heaven if its confirmations are in favor of marriage,
+but to hell if they are in favor of adulteries; and such as the form of
+a man's mind is such is his spirit; consequently such is the man. From
+these considerations then it is evident, that adulteries of this degree
+after death are imputed according to confirmations.
+
+492. XII. THE ADULTERIES OF THE FOURTH DEGREE ARE ADULTERIES OF THE WILL
+WHICH ARE COMMITTED BY THOSE WHO MAKE THEM LAWFUL AND PLEASING, AND WHO
+DO NOT THINK THEM OF IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDING
+RESPECTING THEM. These adulteries are distinguished from the foregoing
+from their origins. The origin of these adulteries is from the depraved
+will connate to man, or from hereditary evil, which a man blindly obeys
+after he is capable of exercising his own judgement, not at all
+considering whether they are evils or not; wherefore it is said, that he
+does not think them of importance enough to consult the understanding
+respecting them: but the origin of the adulteries which are called
+adulteries of reason, is from a perverse understanding; and these
+adulteries are committed by those who confirm themselves in the
+persuasion that they are not evils of sin. With the latter adulterers,
+the understanding is the principal agent; with the former the will. The
+distinctions in these two cases do not appear to any man in the natural
+world; but they appear plainly to the angels in the spiritual world. In
+the latter world all are in general distinguished according to the evils
+which originate in the will and in the understanding, and which are
+accepted and appropriated; they are also separated in hell according to
+those evils: those who are in evil from the understanding, dwell there
+in front, and are called satans; but those who are in evil from the
+will, dwell at the back, and are called devils. It is on account of this
+universal distinction that mention is made in the Word of satan and the
+devil. With those wicked ones, and also those adulterers, who are called
+satans, the understanding is the principal agent; but with those who are
+called devils, the will is the principal agent. It is not however
+possible to explain these distinctions, so as to render them visible to
+the understanding, unless the distinctions of the will and the
+understanding be first known; and also unless a description be given of
+the formation of the mind from the will by the understanding, and of its
+formation from the understanding by the will. The knowledge of these
+subjects is necessary, before the distinctions above-mentioned can be
+seen by reason; but to express this knowledge on paper would require a
+volume.
+
+493. XIII. THE ADULTERIES COMMITTED BY THESE PERSONS ARE EXCEEDINGLY
+GRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE, AND REMAIN IN
+THEM AS GUILT. The reason why they are exceedingly grievous, and more
+grievous than the foregoing, is, because in them the will is the
+principal agent, whereas in the foregoing the understanding is the
+principal agent, and a man's life essentially is his will, and formally
+is his understanding: the reason of this is, because the will acts in
+unity with the love, and love is the essence of a man's life, and forms
+itself in the understanding by such things as are in agreement with it:
+wherefore the understanding viewed in itself is nothing but a form of
+the will; and since love is of the will, and wisdom of the
+understanding, therefore wisdom is nothing but a form of love; in like
+manner truth is nothing but a form of good. That which flows from the
+very essence of a man's life, thus which flows from his will or his
+love, is principally called purpose; but that which flows from the form
+of his life, thus from the understanding and its thought is called
+intention. Guilt also is principally predicated of the will: hence comes
+the common observation, that everyone has the guilt of evil from
+inheritance, but that the evil is from the man. Hence these adulteries
+of the fourth degree are imputed as evils of purpose, and remain in as
+guilt.
+
+494. XIV. ADULTERIES OF THE THIRD AND FOURTH DEGREES ARE EVILS OF SIN,
+ACCORDING TO THE QUANTITY AND QUALITY OF UNDERSTANDING AND WILL IN THEM,
+WHETHER THEY ARE ACTUALLY COMMITTED OR NOT. That adulteries of the
+reason or the understanding, which are of the third degree, and
+adulteries of the will, which are of the fourth, are grievous,
+consequently evils of sin, according to the quality of the understanding
+and of the will in them, may be seen from the comment above concerning
+them, n. 490-493. The reason of this is, because a man (_homo_) is a man
+by virtue of the will and the understanding; for from these two
+principles exist not only all the things which are done in the mind, but
+also all those which are done in the body. Who does not know, that the
+body does not act of itself, but the will by the body? also that the
+mouth does not speak of itself, but the thought by the mouth? Wherefore
+if the will were to be taken away, action would instantly be at a stand,
+and if thought were to be taken away, the speech of the mouth would
+instantly cease. Hence it is clearly manifest, that adulteries which are
+actually committed, are grievous according to the quantity and quality
+of the understanding of the will in them. That they are in like manner
+grievous, if the same are not actually committed, appears from the
+Lord's words: _It was said by them of old time, Thou shalt not commit
+adultery; but I say unto you, that if any one hath looked at another's
+woman, to lust after her, he hath already committed adultery with her in
+heart_; Matt. v. 27, 28: to commit adultery in the heart is to commit it
+in the will. There are many reasons which operate to prevent an
+adulterer's being an adulterer in act, while he is still so in will and
+understanding: for there are some who abstain from adulteries as to act
+through fear of the civil law and its penalties; through fear of the
+loss of reputation and thence of honor; through fear of disease thence
+arising; through fear of quarrels at home on the part of a wife, and the
+consequent loss of tranquillity; through fear of revenge on the part of
+the husband and the next of kin; thus also through fear of being beaten
+by the servants; through poverty or avarice; through imbecility arising
+from disease, from abuse, from age, or from impotence, and consequent
+shame: if any one restrains himself from actual adulteries, under the
+influence of these and like reasons, and yet favors them in his will and
+understanding, he is still an adulterer: for he believes nevertheless
+that they are not sins, and he does not make them unlawful before God in
+his spirit; and thus he commits them in spirit, although not in body
+before the world; wherefore after death, when he becomes a spirit, he
+speaks openly in favor of them.
+
+495. XV. ADULTERIES GROUNDED IN PURPOSE OF THE WILL, AND ADULTERIES
+GROUNDED IN CONFIRMATION OF THE UNDERSTANDING, RENDER MEN NATURAL,
+SENSUAL, AND CORPOREAL. A man (_homo_) is a man, and is distinguished
+from the beasts, by this circumstance, that his mind is distinguished
+into three regions, as many as the heavens are distinguished into: and
+that he is capable of being elevated out of the lowest region into the
+next above it, and also from this into the highest, and thus of becoming
+an angel of one heaven, and even of the third: for this end, there has
+been given to man a faculty of elevating the understanding thitherto;
+but if the love of his will is not elevated at the same time, he does
+not become spiritual, but remains natural: nevertheless he retains the
+faculty of elevating the understanding. The reason why he retains this
+faculty is, that he may be reformed; for he is reformed by the
+understanding: and this is effected by the knowledges of good and truth,
+and by a rational intuition grounded therein, if he views those
+knowledges rationally, and lives according to them, then the love of the
+will is elevated at the same time, and in that degree the human
+principle is perfected, and the man becomes more and more a man. It is
+otherwise if he does not live according to the knowledges of good and
+truth: in this case the love of his will remains natural, and his
+understanding by turns becomes spiritual: for it raises itself upwards
+alternately, like an eagle, and looks down upon what is of its love
+beneath; and when it sees this, it flies down to it, and conjoins itself
+with it: if therefore it loves the concupiscences of the flesh, it lets
+itself down to these from its height, and in conjunction with them,
+derives delight to itself from their delights; and again in quest of
+reputation, that it may be believed wise, it lifts itself on high, and
+thus rises and sinks by turns, as was just now observed. The reason why
+adulterers of the third and fourth degree, who are such as from purpose
+of the will and continuation of the understanding have made themselves
+adulterers, are absolutely natural, and progressively become sensual and
+corporeal, is, because they have immersed the love of their will, and
+together with it their understanding, in the impurities of adulterous
+love, and are delighted therewith, as unclean birds and beasts are with
+stinking and dunghill filth as with dainties and delicacies: for the
+effluvia arising from their flesh fill the recesses of the mind with
+their dregs, and cause that the will, perceives nothing more dainty and
+desirable. It is these who after death become corporeal spirits, and
+from whom flow the unclean things of hell and the church, spoken of
+above n. 430, 431.
+
+496. There are three degrees of the natural man; in the first degree are
+those who love only the world, placing their heart on wealth; these are
+properly meant by the natural: in the second degree are those who love
+only the delights of the senses, placing their heart on every kind of
+luxury and pleasure; these are properly meant by the sensual: in the
+third degree are those who love only themselves, placing their heart on
+the quest of honor; these are properly meant by the corporeal, because
+they immerse all things of the will, and consequently of the
+understanding, in the body, and look backward at themselves from others,
+and love only what belongs to themselves: but the sensual immerse all
+things of the will and consequently of the understanding in the
+allurements and fallacies of the senses, indulging in these alone;
+whereas the natural pour forth into the world all things of the will and
+understanding, covetously and fraudulently acquiring wealth, and
+regarding no other use therein and thence but that of possession. The
+above-mentioned adulteries change men in these degenerate degrees, one
+into this, another into that, each according to his favorite taste for
+what is pleasurable, in which taste his peculiar genius is grounded.
+
+497. XVI. AND THIS TO SUCH A DEGREE THAT AT LENGTH THEY REJECT FROM
+THEMSELVES ALL THINGS OF THE CHURCH AND OF RELIGION. The reason why
+determined and continued adulterers reject from themselves all things of
+the church and religion is, because the love of marriage and the love of
+adultery are opposite, n. 425, and the love of marriage acts in unity
+with the church and religion; see n. 130, and throughout the former
+part; hence the love of adultery, as being opposite, acts in unity with
+those things which are contrary to the church. A further reason why
+those adulterers reject from themselves all things of the church and of
+religion, is, because the love of marriage and the love of adultery are
+opposite, as the marriage of good and truth is opposite to the
+connection of evil and the false: see n. 427, 428; and the marriage of
+good and truth constitutes the church, whereas the connection of evil
+and the false constitutes the anti-church. A further reason why those
+adulterers reject from themselves all things of the church and of
+religion, is because the love of marriage and the love of adultery are
+as opposite as heaven and hell, n. 429; and in heaven there is the love
+of all things of the church, whereas in hell there is hatred against
+them. A further reason why those adulterers reject from themselves all
+things of the church and of religion, is, because, their delights
+commence from the flesh, and are of the flesh also in the spirit, n.
+440, 441; and the flesh is contrary to the spirit, that is, contrary to
+the spiritual things of the church: hence also the delights of
+adulterous love are called the pleasures of insanity. If you desire
+demonstration in this case, go, I pray, to those whom you know to be
+such adulterers, and ask them privately, what they think concerning God,
+the church, and eternal life, and you will hear. The genuine reason is,
+because as conjugial love opens the interiors of the mind; and thereby
+elevates them above the sensual principles of the body, even into the
+light and heat of heaven, so, on the other hand, the love of adultery
+closes the interiors of the mind, and thrusts down the mind itself, as
+to its will, into the body, even into all things which its flesh lusts
+after; and the deeper it is so thrust down, the further it is removed
+and set at a distance from heaven.
+
+498. XVII. NEVERTHELESS THEY HAVE THE POWERS OF HUMAN RATIONALITY LIKE
+OTHER MEN. That the natural man, the sensual, and the corporeal, is
+equally rational, in regard to understanding, as the spiritual man, has
+been proved to me from satans and devils arising by leave out of hell,
+and conversing with angelic spirits in the world of spirits; concerning
+whom, see the MEMORABLE RELATIONS throughout; but as the love of the
+will makes the man, and this love draws the understanding into consent,
+therefore such are not rational except in a state removed from the love
+of the will; when they return again into this love, they are more
+dreadfully insane than wild beasts. But a man, without the faculty of
+elevating the understanding above the love of the will, would not be a
+man but a beast; for a beast does not enjoy that faculty; consequently
+neither would he be able to choose any thing, and from choice to do what
+is good and expedient, and thus he would not be in a capacity to be
+reformed, and to be led to heaven, and to live for ever. Hence it is,
+that determined and confirmed adulterers, although they are merely
+natural, sensual, and corporeal, still enjoy, like other men, the powers
+of understanding or rationality: but when they are in the lust of
+adultery, and think and speak from that lust concerning it, they do not
+enjoy that rationality; because then the flesh acts on the spirit, and
+not the spirit on the flesh. It is however to be observed, that these at
+length after death become stupid; not that the faculty of growing wise
+is taken away from them, but that they are unwilling to grow wise,
+because wisdom is undelightful to them.
+
+499. XVIII. BUT THEY USE THAT RATIONALITY WHILE THEY ARE IN EXTERNALS,
+BUT ABUSE IT WHILE THEY ARE IN INTERNALS. They are in externals when
+they converse abroad and in company, but in their internals when at home
+or with themselves. If you wish, make the experiment; bring some person
+of this character, as, for example, one of the order called Jesuits, and
+cause him to speak in company, or to teach in a temple, concerning God,
+the holy things of the church, and heaven and hell, and you will hear
+him a more rational zealot than any other; perhaps also he will force
+you to sighs and tears for your salvation; but take him into your house,
+praise him excessively, call him the father of wisdom, and make yourself
+his friend, until he opens his heart, and you will hear what he will
+then preach concerning God, the holy things of the church, and heaven
+and hell,--that they are mere fancies and delusions, and thus bonds
+invented for souls, whereby great and small, rich and poor, may be
+caught and bound, and kept under the yoke of their dominion. Let these
+observations suffice for illustration of what is meant by natural men,
+even to corporeal, enjoying the powers of human rationality like others,
+and using it when they are in externals, but abusing it when in their
+internals. The conclusion to be hence deduced is, that no one is to be
+judged of from the wisdom of his conversation, but of his life in union
+therewith.
+
+       *       *       *       *       *
+
+500. To the above I will add the following MEMORABLE RELATION. On a
+certain time in the spiritual world I heard a great tumult: there were
+some thousands of people gathered together, who cried out, LET THEM BE
+PUNISHED, LET THEM BE PUNISHED: I went nearer, and asked what the cry
+meant? A person that was separate from the crowd, said to me, "They are
+enraged against three priests, who go about and preach every where
+against adulterers, saying, that adulterers have no acknowledgement of
+God, and that heaven is closed to them and hell open; and that in hell
+they are filthy devils, because they appear there at a distance like
+swine wallowing in mire, and that the angels of heaven abominate them."
+I inquired, "Where are the priests? and why is there such a vociferation
+on that account?" He replied, "The three priests are in the midst of
+them, guarded by attendants; and those who are gathered together are of
+those who believe adulteries not to be sins, and who say, that
+adulterers have an acknowledgement of God equally with those who keep to
+their wives. They are all of them from the Christian world; and the
+angels have been to see how many there were there who believe adulteries
+to be sins; and out of a thousand they did not find a hundred." He then
+told me that the nine hundred say concerning adulteries, "Who does not
+know that the delight of adultery is superior to the delight of
+marriage; that adulterers are in continual heat, and thence in alacrity,
+industry, and active life, superior to those who live with only one
+woman; and that on the other hand, love with a married partner grows
+cold, and sometimes to such a degree, that at length scarce a single
+expression or act of fellowship with her is alive; that it is otherwise
+with harlots; that the mortification of life with a wife, arising from
+defect of ability, is recruited and vivified by adulteries; and is not
+that which recruits and vivifies of more consequence than that which
+mortifies? What is marriage but allowed adultery? Who knows any
+distinction between them? Can love be forced? and yet love with a wife
+is forced by a covenant and laws. Is not love with a married partner the
+love of the sex, which is so universal that it exists even among birds
+and beasts? What is conjugial love but the love of the sex? and the love
+of the sex is free with every woman. The reason why civil laws are
+against adulteries is, because lawgivers have believed that to prohibit
+adultery was connected with the public good; and yet lawgivers and
+judges sometimes commit adultery, and say among themselves, 'Let him
+that is without sin cast the first stone.' Who does not know that the
+simple and religious alone believe adulteries to be sins, and that the
+intelligent think otherwise, who like us view them by the light of
+nature? Are not adulteries as prolific as marriages? Are not
+illegitimate children as alert and qualified for the discharge of
+offices and employments as the legitimate? Moreover families, otherwise
+barren, are provided with offspring; and is not this an advantage and
+not a loss? What harm can come to a wife from admitting several rivals?
+And what harm can come to a man? To say that it brings disgrace upon a
+man, is a frivolous idea grounded in mere fancy. The reason why adultery
+is against the laws and statutes of the church, is owing to the
+ecclesiastic order for the sake of power; but what have theological and
+spiritual things to do with a delight merely corporeal and carnal? Are
+not there instances of adulterous presbyters and monks? and are they
+incapable on that account of acknowledging and worshipping God? Why
+therefore do those three priests preach that adulterers have no
+acknowledgement of God? We cannot endure such blasphemies; wherefore let
+them be judged and punished." Afterwards I saw that they called judges,
+whom they requested to pass sentence of punishment upon them: but the
+judges said, "This is no part of our jurisdiction; for the point in
+question is concerning the acknowledgement of God, and concerning sin,
+and thus concerning salvation and damnation; and sentence in these cases
+must come from heaven: but we will suggest a method to you, whereby you
+may know whether these three priests have preached truths. There are
+three places which we judges know, where such points are examined and
+revealed in a singular manner: One place is, where a way into heaven is
+open to all; but when they come into heaven, they themselves perceive
+their own quality as to the acknowledgement of God: the second is, where
+also a way is open into heaven; but no one can enter into that way
+unless he has heaven in himself: and the third is where there is a way
+to hell; and those who love infernal things enter that way of their own
+accord, because from delight. We judges charge all to go to those places
+who require judgement from us concerning heaven and hell." On hearing
+this, those who were gathered together, said, "Let us go to those
+places;" and while they were going to the first, where a way into heaven
+is open to all, it suddenly became dark; wherefore some of them lighted
+torches and carried them before. The judges who were with them said,
+"This happens to all who go to the first place; as they approach, the
+fire of the torches becomes more dim, and is extinguished in that place
+by the light of heaven flowing in, which is a sign that they are there;
+the reason of this is, because at first heaven is closed to them, and
+afterwards is opened." They then came to that place, and when the
+torches were extinguished of themselves, they saw a way tending
+obliquely upwards into heaven: this those entered who were enraged
+against the priests; among the first, these who were determined
+adulterers, after them those who were confirmed adulterers; and as they
+ascended, the first cried out, "Follow;" and those who followed cried
+out, "Make haste;" and they pressed forward. After near an hour, when
+they were all within in the heavenly society, there appeared a gulph
+between them and the angels; and the light of heaven above the gulph
+flowing into their eyes, opened the interiors of their minds, whereby
+they were bound to speak as they interiorly thought; and then they were
+asked by the angels, whether they acknowledged that God is? The first,
+who were determined adulterers, replied, "What is God?" And they looked
+at each other, and said, "Which of you has seen him?" The second, who
+were confirmed adulterers, said, "Are not all things of nature? What is
+there above nature but the sun?" And instantly the angels said to them,
+"Depart from us; now you yourselves perceive that you have no
+acknowledgement of God: when you descend, the interiors of your mind
+will be closed and its exteriors opened, and then you can speak against
+the interiors, and say that God is. Be assured that as soon as a man
+actually becomes an adulterer, heaven is closed to him; and when heaven
+is closed, God is not acknowledged. Hear the reason; every filthy
+principle of hell is from adulterers, and it stinks in heaven like
+putrid mire of the streets." On hearing these things they turned
+themselves and descended by three ways; and when they were below, the
+first and second groups conversing together said, "The priests have
+conquered there; but we know that we can speak of God equally with them:
+and when we say that he is, do we not acknowledge him? The interiors and
+exteriors of the mind, of which the angels told us, are devised
+fictions. But let us go to the second place pointed out by the judges,
+where a way is open into heaven to those who have heaven in themselves,
+thus to those who are about to come into heaven." When they were come
+thither, a voice proceeded from that heaven, saying, "Shut the gates;
+there are adulterers at hand." Then suddenly the gates were shut, and
+the keepers with sticks in their hands drove them away; and they
+delivered the three priests, against whom they had been tumultuous, from
+the hands of their keepers, and introduced them into heaven: and
+instantly, when the gates were open for the priests, there issued from
+heaven upon the rebels the delightful principle of marriage, which, from
+its being chaste and pure, almost deprived them of animation; wherefore,
+for fear of fainting away through suffocation, they hastened to the
+third place, concerning which the judges said, that thence there was a
+way to hell; and instantly there issued from thence the delight of
+adultery, whereby those who were either determined or confirmed
+adulterers, were so vivified, that they descended as it were dancing,
+and there like swine immersed themselves in filth.
+
+       *       *       *       *       *
+
+ON THE LUST OF DEFLORATION.
+
+501. The lusts treated of in the four following chapters, are not only
+lusts of adultery, but are more grievous than those since they exist
+only from adulteries, being taken to after adulteries are become
+loathsome; as the lust of defloration, which is first treated of, and
+which cannot previously exist with any one; in like manner the lust of
+varieties, the lust of violation, and the lust of seducing innocencies,
+which are afterwards treated of. They are called lusts, because
+according to the quantity and quality of the lust for those things, such
+and so great is their appropriation. In reference specifically to the
+lust of defloration, its infamous villany shall be made manifest from
+the following considerations: I. _The state of a maiden or undeflowered
+woman before and after marriage._ II. _Virginity is the crown of
+chastity, and the certificate of conjugial love._ III. _Defloration,
+without a view to marriage as an end, is the villany of a robber._ IV.
+_The lot of those who have confirmed themselves in the persuasion that
+the lust of defloration is not an evil of sin, after death is grievous._
+We proceed to explain them.
+
+502. I. THE STATE OF A MAIDEN OR UNDEFLOWERED WOMAN BEFORE AND AFTER
+MARRIAGE. What is the quality of the state of a maiden, before she has
+been instructed concerning the various particulars of the conjugial
+torch, has been made known to me by wives in the spiritual world, who
+have departed out of the natural world in their infancy, and have been
+educated in heaven. They said, that when they arrived at a marriageable
+state, from seeing conjugial partners they began to love the conjugial
+life, but only for the end that they might be called wives, and might
+maintain friendly and confidential society with one man; and also, that
+being removed from the house of obedience, they might become their own
+mistresses: they also said, that they thought of marriage only from the
+blessedness of mutual friendship and confidence with a husband, and not
+at all from the delight of any flame; but that their maiden state after
+marriage was changed into a new one, of which they previously had not
+the least knowledge: and they declared, that this was a state of the
+expansion of all things of the life of their body from first principles
+to last, to receive the gifts of their husband, and to unite these gifts
+to their own life, that thus they might become his love and his wife;
+and that this state commenced from the moment of defloration, and that
+after this the flame of love burned to the husband alone, and that they
+were sensible of the heavenly delights of that expansion; and further,
+that as each wife was introduced into this state by her own husband, and
+as it is from him, and thereby his in herself, it is altogether
+impossible for her to love any other than him alone. From this account
+it was made manifest what is the quality of the state of maidens before
+and after marriage in heaven. That the state of maidens and wives on
+earth, whose first attachments prove successful, is similar to this of
+the maidens in heaven, is no secret. What maiden can know that new state
+before she is in it? Inquire, and you will hear. The case is different
+with those who before marriage catch allurement from being taught.
+
+503. II. VIRGINITY IS THE CROWN OF CHASTITY AND THE CERTIFICATE OF
+CONJUGIAL LOVE. Virginity is called the crown of chastity, because it
+crowns the chastity of marriage: it is also the badge of chastity;
+wherefore the bride at the nuptials wears a crown on her head: it is
+also a badge of the sanctity of marriage; for the bride, after the
+maiden flower, gives and devotes herself wholly to the bridegroom, at
+that time the husband, and the husband in his turn gives and devotes
+himself wholly to the bride, at that time the wife. Virginity is also
+called the certificate of conjugial love, because a certificate has
+relation to a covenant; and the covenant is, that love may unite them
+into one man, or into one flesh. The men themselves also before marriage
+regard the virginity of the bride as a crown of her chastity, and as a
+certificate of conjugial love, and as the very dainty from which the
+delights of that love are about to commence and to be perpetuated. From
+these and the foregoing considerations, it is manifest, that after the
+zone is taken away, and the virginity is sipped, a maiden becomes a
+wife, and if not a wife, she becomes a harlot; for the new state into
+which she is then introduced, is a state of love for her husband, and if
+not for her husband, it is a state of lust.
+
+504. III. DEFLORATION, WITHOUT A VIEW TO MARRIAGE AS AN END, IS THE
+VILLANY OF A ROBBER. Some adulterers are impelled by the cupidity of
+deflowering maidens, and thence also of deflowering young girls in their
+state of innocence: the enticements offered are either persuasions
+suggested by pimps, or presents made by the men, or promises of
+marriage; and those men after defloration leave them, and continually
+seek for others: moreover, they are not delighted with the objects they
+have left, but with a continual supply of new ones; and this lust
+increases even till it becomes the chief of the delights of their flesh.
+They add also to the above this abominable deed, that by various cunning
+artifices they entice maidens about to be married or immediately after
+marriage, to offer them the first-fruits of marriage, which also they
+thus filthily defile. I have heard also, that when that heat with its
+potency has failed, they glory in the number of virginities, as in so
+many golden fleeces of Jason. This villany, which is that of committing
+a rape, since it was begun in an age of strength, and afterwards
+confirmed by boastings, remains rooted in, and thereby infixed after
+death. What the quality of this villany is, appears from what was said
+above, that virginity is the crown of chastity, the certificate of
+future conjugial love, and that a maiden devotes her soul and life to
+him to whom she devotes it; conjugial friendship and the confidence
+thereof are also founded upon it. A woman likewise, deflowered by a man
+of the above description, after this door of conjugial love is broken
+through, loses all shame, and becomes a harlot, which is likewise to be
+imputed to the robber as the cause. Such robbers, if, after having run
+through a course of lewdness and profanation of chastity, they apply
+their minds (_animus_) to marriage, have no other object in their mind
+(_mens_) than the virginity of her who is to be their married partner;
+and when they have attained this object, they loathe both bed and
+chamber, yea also the whole female sex, except young girls: and whereas
+such are violators of marriage, and despisers of the female sex, and
+thereby spiritual robbers, it is evident that the divine Nemesis pursues
+them.
+
+505. IV. THE LOT OF THOSE WHO HAVE CONFIRMED THEMSELVES IN THE
+PERSUASION THAT THE LUST OF DEFLORATION IS NOT AN EVIL OF SIN, AFTER
+DEATH IS GRIEVOUS. Their lot is this: after they have passed the first
+time of their stay in the spiritual world, which is a time of modesty
+and morality, because spent in company with angelic spirits, they are
+next, from their externals, led into their internals, and in this case
+into the concupiscences with which they had been ensnared in the world,
+and the angelic spirits into theirs, to the intent that it may appear in
+what degree they had been ensnared; and if a lesser degree, that after
+they have been let into them, they may be let out again, and may be
+covered with shame. But those who had been principled in this malignant
+lust to such a degree as to be made sensible of its eminent delight, and
+to make a boast of those thefts as of the choicest spoils, do not suffer
+themselves to be drawn away from it; wherefore they are let into their
+freedom, and then they instantly wander about, and inquire after
+brothels, and also enter them when they are pointed out; (these brothels
+are on the sides of hell:) but when they meet with none but prostitutes
+there, they go away, and inquire where there are maidens; and then they
+are carried to harlots, who by phantasy can assume supereminent beauty,
+and a florid girlish complexion, and boast themselves of being maidens;
+and on seeing these they burn with desire towards them as they did in
+the world: wherefore they bargain with them; but when they are about to
+enjoy the bargain, the phantasy induced from heaven is taken away, and
+then those pretended maidens appear in their own deformity, monstrous
+and dark, to whom nevertheless they are compelled to cleave for a time:
+those harlots are called sirens. But if by such fascinations they do not
+suffer themselves to be draw away from that wild lust, they are cast
+down into the hell lying to the south and west, beneath the hell of the
+crafty courtezans, and there they are associated with their companions.
+I have also been permitted to see them in that hell, and have been told
+that many of noble descent, and the more opulent, are therein; but as
+they had been such in the world, all remembrance of their descent and of
+the dignity derived from their opulence is taken from them, and a
+persuasion is induced on them that they have been vile slaves, and
+thence were unworthy of all honor. Among themselves indeed they appear
+as men: but when seen by others, who are allowed to look in thither,
+they appear as apes, with a stern look instead of a courteous one, and a
+horrid countenance instead of one of pleasantry. They walk with their
+loins contracted, and thereby bent, the upper part of the body hanging
+forward in front, as if they were ready to fall, and they emit a
+disagreeable smell. They loathe the sex, and turn away from those they
+see; for they have no desire towards them. Such they appear when seen
+near at hand; but when viewed from afar, they appear like dogs of
+indulgences, or whelps of delight; and there is also heard somewhat like
+barking in the tone of their speech.
+
+       *       *       *       *       *
+
+ON THE LUST OF VARIETIES.
+
+506. The lust of varieties here treated of, does not mean the lust of
+fornication, which was treated of above in its proper chapter: the
+latter lust, notwithstanding its being usually promiscuous and vague,
+still does not occasion the lust of varieties, unless when it is
+immoderate, and the fornicator looks to number, and boasts thereof from
+a principle of cupidity. This idea causes a beginning of this lust; but
+what its quality is as it advances, cannot be distinctly perceived,
+unless in some such series as the following: I. _By the lust of
+varieties is meant the entirely dissolute lust of adultery._ II. _That
+lust is love and at the same time loathing in regard to the sex._ III.
+_That lust altogether annihilates conjugial love appertaining to
+itself._ IV. _The lot of those (who have been addicted to that lust),
+after death, is miserable, since they have not the inmost principle of
+life._ We proceed to an explanation of each article.
+
+507. I. BY THE LUST OF VARIETIES IS MEANT THE ENTIRELY DISSOLUTE LUST OF
+ADULTERY. This lust insinuates itself with those who in youth have
+relaxed the bonds of modesty, and have had opportunities of association
+with many loose women, especially if they have not wanted the means of
+satisfying their pecuniary demands. They implant and root this lust in
+themselves by immoderate and unlimited adulteries, and by shameless
+thoughts concerning the love of the female sex, and by confirming
+themselves in the idea that adulteries are not evils, and not at all
+sins. This lust increases with them as it advances, so much so that they
+desire all the women in the world, and wish for whole troops, and a
+fresh one every day. Whereas this love separates itself from the common
+love of the sex implanted in every man, and altogether from the love of
+one of the sex, which is conjugial love, and inserts itself into the
+exteriors of the heart as a delight of love separate from those loves,
+and yet derived from them; therefore it is so thoroughly rooted in the
+cuticles, that it remains in the touch when the powers are decayed.
+Persons addicted to this lust make light of adulteries; wherefore they
+think of the whole female sex as of a common harlot, and of marriage as
+of a common harlotry, and thereby mix immodesty in modesty, and from the
+mixture grow insane. From these considerations it is evident what is
+here meant by the lust of varieties, that it is the lust of entirely
+dissolute adultery.
+
+508. II. THAT LUST IS LOVE AND AT THE SAME TIME LOATHING IN REGARD TO
+THE SEX. Persons addicted to that lust have a love for the sex, because
+they derive variety from the sex; and they have a loathing for the sex,
+because after enjoying a woman they reject her and lust after others.
+This obscene lust burns towards a fresh woman, and after burning, it
+grows cold towards her; and cold is loathing. That this lust is love and
+at the same time loathing in regard to the sex, may be illustrated as
+follows: set on the left side a company of the women whom they have
+enjoyed, and on the right side a company of those whom they have not;
+would not they look at the latter company from love, but at the former
+from loathing? and yet each company is the sex.
+
+509. III. THAT LUST ALTOGETHER ANNIHILATES CONJUGIAL LOVE APPERTAINING
+TO ITSELF. The reason of this is, because that lust is altogether
+opposite to conjugial love, and so opposite, that it not only rends it
+asunder, but as it were grinds it to powder, and thereby annihilates it:
+for conjugial love is confined to one of the sex; whereas that lust does
+not stop at one, but within an hour or a day is as intensely cold as it
+was before hot towards her; and since cold is loathing, the latter by
+forced cohabitation and dwelling together is so accumulated as to become
+nauseous, and thus conjugial love is consumed to such a degree that
+nothing of it is left. From these considerations it may be seen, that
+this lust is fatal to conjugial love; and as conjugial love constitutes
+the inmost principle of life with man, that it is fatal to his life; and
+that that lust, by successive interceptions and closings of the
+interiors of the mind, at length becomes cuticular, and thus merely
+alluring; while the faculty of understanding or rationality still
+remains.
+
+510. IV. THE LOT OF THOSE (WHO HAVE BEEN ADDICTED TO THAT LUST) AFTER
+DEATH IS MISERABLE, SINCE THEY HAVE NOT THE INMOST PRINCIPLE OF LIFE.
+Every one has excellence of life according to his conjugial love; for
+that excellence conjoins itself with the life of the wife, and by
+conjunction exalts itself; but as with those of whom we are speaking
+there does not remain the least principle of conjugial love, and
+consequently not anything of the inmost principle of life, therefore
+their lot after death is miserable. After passing a certain period of
+time in their externals, in which they converse rationally and act
+civilly, they are let into their internals, and in this case into a
+similar lust and its delights, in the same degree as in the world: for
+every one after death is let into the same state of life which he had
+appropriated to himself, to the intent that he may be withdrawn from it;
+for no one can be withdrawn from this evil, unless he has first been led
+into it; if he were not to be led into it, the evil would conceal
+itself, and defile the interiors of the mind, and spread itself as a
+plague, and would next burst through all barriers and destroy the
+external principles of the body. For this end there are opened to them
+brothels, which are on the side of hell, where there are harlots with
+whom they have an opportunity of varying their lusts; but this is
+granted with the restriction to one harlot in a day, and under a penalty
+in case of communication with more than one on the same day. Afterwards,
+when from examination it appears that that lust is so inbred that they
+cannot be withdrawn from it, they are conveyed to a certain place which
+is next above the hell assigned for them, and then they appear to
+themselves as if they fall into a swoon, and to others as if they fall
+down with the face upward; and also the ground beneath their backs is
+actually opened, and they are absorbed, and sink down into hell among
+their like; thus they are gathered to their own. I have been permitted
+to see them there, and likewise to converse with them. Among themselves
+they appear as men, which is granted them lest they should be a terror
+to their companions; but at a certain distance they seem to have white
+faces consisting only of skin, and this because they have no spiritual
+life in them, which every one has according to the conjugial principle
+sown in him. Their speech is dry, parched, and sorrowful: when they are
+hungry, they lament; and their lamentations are heard as a peculiar
+clashing noise. Their garments are tattered, and their lower garments
+are drawn above the belly round about the breast; because they have no
+loins, but their ankles commence from the region of the bottom of the
+belly: the reason of this is, because the loins with men (_homines_)
+correspond to conjugial love, and they are void of this love. They said
+that they loathe the sex on account of their having no potency.
+Nevertheless, among themselves they can reason as from rationality; but
+since they are cutaneous, they reason from the fallacies of the senses.
+This hell is in the western quarter towards the north. These same
+persons, when seen from afar, appear not as men or as monsters, but as
+frozen substances. It is however to be observed, that those become of
+this description who have indulged in the above lust to such a degree as
+to rend and annihilate in themselves the conjugial human principle.
+
+       *       *       *       *       *
+
+ON THE LUST OF VIOLATION.
+
+511. The lust of violation does not mean the lust of defloration, which
+is the violation of virginities, but not of maidens when it is effected
+from consent; whereas the lust of violation, which is here treated of,
+retreats in consequence of consent, and is sharpened in consequence of
+refusal; and it is the passion of violating all women whatever, who
+altogether refuse, and violently resist, whether they be maidens, or
+widows, or wives. Persons addicted to this lust are like robbers and
+pirates, who are delighted with spoil and plunder, and not with what is
+given and justly acquired; and they are like malefactors, who covet what
+is disallowed and forbidden, and despise what is allowed and granted.
+These violators are altogether averse to consent, and are set on fire by
+resistance, which if they observe to be not internal, the ardor of their
+lust is instantly extinguished, as fire is by water thrown upon it. It
+is well known, that wives do not spontaneously submit themselves to the
+disposal of their husbands as to the ultimate effects of love, and that
+from prudence they resist as they would resist violation, to the end
+that they may take away from their husbands the cold arising from the
+consideration of enjoyments being cheap in consequence of being
+continually allowed, and also in consequence of an idea of
+lasciviousness on their part. These repugnancies, although they
+enkindle, still are not the causes, but only the beginnings of this
+lust: its cause is, that after conjugial love and also adulterous love
+have grown insipid by practice, they are willing, in order that those
+loves may be repaired, to be set on fire by absolute repugnances. This
+lust thus begun, afterwards increases, and as it increases it despises
+and breaks through all bounds of the love of the sex, and exterminates
+itself, and from a lascivious, corporeal, and fleshly love, becomes
+cartilaginous and bony; and then, from the periosteurns, which have an
+acute feeling, it becomes acute. Nevertheless this lust is rare, because
+it exists only with those who had entered into the married state, and
+then had lived in the practice of adulteries until they became insipid.
+Besides this natural cause of this lust, there is also a spiritual
+cause, of which something will be said in what follows.
+
+512. The lot of persons of this character after death is as follows:
+these violators then separate themselves from those who are in the
+limited love of the sex, and altogether from those who are in conjugial
+love, thus from heaven: afterwards they are sent to the most cunning
+harlots, who not only by persuasion, but also by imitation perfectly
+like that of a stage-player, can feign and represent as if they were
+chastity itself. These harlots clearly discern those who are principled
+in the above lust: in their presence they speak of chastity and its
+value; and when the violator comes near and touches them, they are full
+of wrath, and fly away as through terror into a closet, where there is a
+couch and a bed, and slightly close the door after them, and recline
+themselves; and hence by their art they inspire the violator with an
+ungovernable desire of breaking down the door, of rushing in, and
+attacking them; and when this is effected, the harlot raising herself
+erect with the violator begins to fight with her hands and nails,
+tearing his face, rending his clothes, and with a furious voice crying
+to the harlots her companions, as to her female servants, for
+assistance, and opening the window with a loud outcry of thief, robber,
+and murderer; and when the violator is at hand she bemoans herself and
+weeps: and after violation she prostrates herself, howls, and calls out
+that she is undone, and at the same time threatens in a serious tone,
+that unless he expiates the violation by paying a considerable sum, she
+will attempt his destruction. While they are engaged in these venereal
+scenes, they appear at a distance like cats, which nearly in like manner
+before their conjunctions combat together, run forward, and make an
+outcry. After some such brothel-contests, they are taken away, and
+conveyed into a cavern, where they are forced to some work: but as their
+smell is offensive, in consequence of having rent asunder the conjugial
+principle, which is the chief jewel of human life, they are sent to the
+borders of the western quarters, where at a certain distance they appear
+lean, as if consisting of bones covered over with skin only; but when
+seen at a distance they appear like panthers. When I was permitted to
+see them nearer, I was surprised that some of them held books in their
+hands, and were reading; and I was told that this is the case, because
+in the world they said various things concerning the spiritual things of
+the church, and yet defiled them by adulteries, even to their
+extremities, and that such was the correspondence of this lust with the
+violation of spiritual marriage. But it is to be observed, that the
+instances of those who are principled in this lust are rare: certain it
+is, that women, because it is unbecoming for them to prostitute love,
+are repugnant thereto, and that repugnance enervates; nevertheless this
+is not from any lust of violation.
+
+       *       *       *       *       *
+
+THE LUST OF SEDUCING INNOCENCIES.
+
+513. The lust of seducing innocencies is neither the lust of
+defloration, nor the lust of violation, but is peculiar and singular by
+itself; it prevails more especially with the deceitful. The women, who
+appear to them as innocencies, are such as regard the evil of adultery
+as an enormous sin, and who therefore highly prize chastity, and at the
+same time piety: these women are the objects which set them on fire. In
+Roman Catholic countries there are maidens devoted to the monastic life;
+and because they believe these maidens to be pious innocencies above the
+rest of their sex, they view them as the dainties and delicacies of
+their lust. With a view of seducing either the latter or the former
+because they are deceitful, they first devise arts, and next, when they
+have well digested them, without receiving any check from shame, they
+practise them as from nature. These arts are principally pretences of
+innocence, love, chastity, and piety; by these and other cunning
+stratagems, they enter into the interior friendship of such women, and
+thence into their love, which they change from spiritual into natural by
+various persuasions and at the same time by insinuations, and afterwards
+into corporeal-carnal by irritations, and then they take possession of
+them at pleasure; and when they have attained this end, they rejoice in
+heart, and make a mock of those whom they have violated.
+
+514. The lot of these seducers after death is sad, since such seduction
+is not only impiety, but also malignity. After they have passed through
+their first period in the spiritual world, which is in externals,
+wherein they excel many others in the elegance of their manners and the
+courteousness of their speech, they are reduced to another period of
+their life, which is in internals, wherein their lust is set at liberty,
+and commences its sport; and then they are first conveyed to women who
+had made vows of chastity, and with these they are examined as to the
+quality of their malignant concupiscence, to the intent that they may
+not be judged except on conviction: when they are made sensible of the
+chastity of those women, their deceit begins to act, and to attempt its
+crafty arts; but as this is to no purpose, they depart from them. They
+are afterwards introduced to women of genuine innocence; and when they
+attempt to deceive these in like manner, by virtue of a power given to
+those women, they are heavily fined; for they occasion in their hands
+and feet a grievous numbness; likewise in their necks, and at length
+make them feel as it were a swoon; and when they have inflicted this
+punishment, they run away and escape from the sufferers. After this
+there is a way opened to them to a certain company of courtezans, who
+have been versed in the art of cunningly feigning innocence: and these
+first expose them to laughter among themselves, and at length after
+various engagements suffer themselves to be violated. After some such
+scenes, a third period takes place, which is that of judgement; and in
+this case, being convicted, they sink down, and are gathered to their
+like in the hell which is in the northern quarter, and there they appear
+at a distance like weasels; but if they have allured by deceit, they are
+conveyed down from this hell to that of the deceitful, which is in the
+western quarter at a depth to the back; in this hell they appear at a
+distance like serpents of various kinds; and the most deceitful like
+vipers: but in the hell into which I was permitted to look, they
+appeared to me as if they were ghastly pale, with faces of chalk: and as
+they are mere concupiscences, they do not like to speak: and if they do
+speak, they only mutter and stammer various things, which are understood
+by none but their companions who are near them; but presently, as they
+sit or stand, they make themselves unseen, and fly about in the cavern
+like phantoms; for on this occasion they are in phantasy, and phantasy
+appears to fly: after flying they rest themselves, and then, what is
+wonderful, one does not know another; the cause of this is, because they
+are principled in deceit, and deceit does not believe another, and
+thereby withdraws itself. When they are made sensible of any thing
+proceeding from conjugial love, they fly away into hiding places and
+conceal themselves. They are also void of all love of the sex, and are
+real impotencies, and are called infernal genii.
+
+       *       *       *       *       *
+
+ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL
+MARRIAGE.
+
+515. I should here say something, in the way of preface, concerning
+correspondence; but the subject does not properly belong to the present
+work. The nature and meaning of correspondence may be seen in a brief
+summary above, n. 76, and n. 342; and fully in the APOCALYPSE REVEALED,
+from beginning to end, that it is between the natural sense of the Word
+and the spiritual sense. That in the Word there is a natural and a
+spiritual sense, and a correspondence between them, has been
+demonstrated in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED
+SCRIPTURE, and especially, n. 5-26.
+
+516. The spiritual marriage means the marriage of the Lord and the
+church, spoken of above, n. 116-131; and hence also the marriage of good
+and truth, likewise spoken of above, n. 83-102; and as this marriage of
+the Lord and the church, and the consequent marriage of good and truth,
+is in everything of the Word, it is the violation of this which is here
+meant by the violation of the spiritual marriage; for the church is from
+the Word, and the Word is the Lord: the Lord is the Word, because he is
+divine good and divine truth therein. That the Word is that marriage,
+may be seen fully confirmed in the DOCTRINE OF THE NEW JERUSALEM
+CONCERNING THE SACRED SCRIPTURE, n. 80-90.
+
+517. Since therefore the violation of the spiritual marriage is the
+violation of the Word, it is evident that this violation is the
+adulteration of good and the falsification of truth, for the spiritual
+marriage is the marriage of good and truth; whence it follows, that when
+the good of the Word is adulterated, and its truth falsified, the above
+marriage is violated. How this violation is effected, and by whom, is in
+some measure evident from what follows.
+
+518. Above, in treating of the marriage of the Lord and the church, n.
+116, and the following numbers, and in treating of the marriage of good
+and truth, n. 83, and the following numbers, it was shewn, that that
+marriage corresponds to marriages in the world: hence it follows, that
+the violation of that marriage corresponds to whoredoms and adulteries.
+That this is the case, is very manifest from the Word itself, in that
+whoredoms and adulteries there signify the falsifications of truth and
+the adulterations of good, as may be plainly seen from numerous passages
+adduced out of the Word in the APOCALYPSE REVEALED, n. 134.
+
+519. The Word is violated by those in the Christian church who
+adulterate its goods and truths; and those do this who separate truth
+from good and good from truth; also, who assume and confirm appearances
+of truth and fallacies for genuine truths; and likewise, who know truths
+of doctrine derived from the Word, and live evil lives, not to mention
+other like cases. These violations of the Word and the church correspond
+to the prohibited degrees, mentioned in Levit, chap. xviii.
+
+520. As the natural principle and the spiritual appertaining to every
+man (_homo_), cohere as soul and body, (for a man without the spiritual
+principle which flows into and vivifies his natural principle, is not a
+man), it hence follows, that whoever is in spiritual marriage is also in
+happy natural marriage; and on the contrary, that whoever is in
+spiritual adultery is also in natural adultery, and whoever is in
+natural adultery is also in spiritual adultery. Now since all who are in
+hell are in the nuptial connection of evil and the false, and this is
+essential spiritual adultery; and all who are in heaven are in the
+marriage of good and truth, and this is essential marriage; therefore
+hell in the total is called adultery, and heaven in the total is called
+marriage.
+
+       *       *       *       *       *
+
+521. To the above shall be added this MEMORABLE RELATION. My sight being
+opened, I saw a shady forest, and therein a crowd of satyrs: the satyrs
+as to their breasts were rough and hairy, and as to their feet some were
+like calves, some like panthers, and some like wolves, and they had
+beasts' claws instead of toes. These were running to and fro like wild
+beasts, crying out, "Where are the women?" and instantly I saw some
+harlots who were expecting them, and who in various ways were monstrous.
+The satyrs ran towards them, and laid hold of them, dragging them into a
+cavern, which was in the midst of the forest deep beneath the earth; and
+upon the ground round about the cavern lay a great serpent in spiral
+foldings, breathing poison into the cavern: in the branches of the
+forest above the serpent dismal birds of night croaked and screeched.
+But the satyrs and harlots did not see these things, because they were
+the correspondences of their lasciviousnesses, and therefore their usual
+appearances at a distance. Afterwards they came out of the cavern, and
+entered a certain low cottage, which was a brothel; and then being
+separated from the harlots they talked together, and I listened; for
+conversation in the spiritual world may be heard by a distant person as
+if he was present, the extent of space in that world being only an
+appearance. They talked about marriages, nature, and religion. Those who
+as to the feet appeared like calves, spoke concerning MARRIAGES, and
+said, "What are marriages but licit adulteries? and what is sweeter than
+adulterous hypocrisies, and the making fools of husbands?" At this the
+rest clapped their hands with a loud laugh. The satyrs who as to the
+feet appeared as panthers, spoke concerning NATURE, and said, "What is
+there but nature? What distinction is there between a man and a beast,
+except that a man can speak articulately and a beast sonorously? Does
+not each derive life from heat, and understanding from light, by the
+operation of nature?" Hereupon the rest exclaimed, "Admirable! you speak
+from judgement." Those who as to the feet appeared like wolves, spoke
+concerning RELIGION, saying, "What is God or a divine principle, but the
+inmost principles of nature in action? What is religion but a device to
+catch and bind the vulgar?" Hereupon the rest vociferated, "Bravo!"
+After a few minutes they rushed forth, and in so doing they saw me at a
+distance looking attentively at them. Being provoked at this, they ran
+out from the forest, and with a threatening countenance directed their
+course hastily towards me, and said, "What are you doing here, listening
+to our whispers?" I replied, "Why should I not? what is to hinder me?
+you were only talking together:" and I related what I had heard from
+them. Hereupon their minds (_animi_) were appeased, which was through
+fear lest their sentiments should be divulged; and then they began to
+speak modestly and to act bashfully; from which circumstance I knew that
+they were not of mean descent but of honorable birth; and then I told
+them, how I saw them in the forest as satyrs, twenty as calf-satyrs, six
+as panther-satyrs, and four as wolf-satyrs; they were thirty in number.
+They were surprised at this, because they saw themselves there as men,
+and nothing else, in like manner as they saw themselves here with me. I
+then taught them, that the reason of their so appearing was from their
+adulterous lust, and that this satyr-like form was a form of dissolute
+adultery, and not a form of a person. This happened, I said, because
+every evil concupiscence presents a likeness of itself in some form,
+which is not perceived by those who are in the concupiscence, but by
+those who are at a distance: I also said, "To convince you of it, send
+some from among you into that forest, and do you remain here, and look
+at them." They did so, and sent away two; and viewing them from near the
+above brothel-cottage, they saw them altogether as satyrs; and when they
+returned, they saluted those satyrs, and said, "Oh what ridiculous
+figures!" While they were laughing, I jested a good deal with them, and
+told them that I had also seen adulterers as hogs; and then I
+recollected the fable of Ulysses and the Circe, how she sprinkled the
+companions and servants of Ulysses with poisonous herbs, and touched
+them with a magic wand, and turned them into hogs,--perhaps into
+adulterers, because she could not by any art turn any one into a hog.
+After they had made themselves exceedingly merry on this and other like
+subjects, I asked them whether they then knew to what kingdoms in the
+world they had belonged? They said, they had belonged to various
+kingdoms, and they named Italy, Poland, Germany, England, Sweden; and I
+enquired, whether they had seen any one from Holland of their party? And
+they said, Not one. After this I gave the conversation a serious turn,
+and asked them, whether they had ever thought that adultery is sin? They
+replied, "What is sin? we do not know what it means." I then inquired,
+whether they ever remembered that adultery was contrary to the sixth
+commandment of the Decalogue. [Footnote: According to the division of
+the commandments adopted by the Church of England, it is the _seventh_
+that is here referred to.] They replied, "What is the Decalogue? Is not
+it the catechism? What have we men to do with that childish pamphlet?" I
+asked them, whether they had ever thought at all about hell. They
+replied, "Who ever came up thence to give us information?" I asked,
+whether they had ever thought at all in the world about a life after
+death. They said, "Just as much as about the future life of beasts, and
+at times as about phantoms, which exhale from dead bodies and float
+about." I further asked them, whether they had heard any thing from the
+priests on any of these subjects. They replied, that they had attended
+only to the sound of their voices, and not to the matter; and what is
+it? Being astonished at these answers, I said to them, "Turn your faces,
+and direct your eyes to the midst of the forest, where the cavern is in
+which you have been;" and they turned themselves, and saw that great
+serpent around the cavern in spiral foldings, breathing poison, and also
+the doleful birds in the branches over the serpents. I then asked them,
+"What do you see?" But being much terrified, they did not answer; and I
+said, "Do you see the dreadful sight? Know then that this is a
+representative of adultery in the baseness of its lust." Suddenly at
+that instant an angel presented himself, who was a priest, and opened
+the hell in the western quarter into which such spirits are at length
+collected; and he said, "Look thither:" and they saw that firy lake, and
+knew there some of their friends in the world, who invited them to
+themselves. Having seen and heard these things, they turned themselves
+away, and rushed out of my sight, and retired from the forest; but I
+observed their steps, that they only pretended to retire, and that by
+winding ways they returned into the forest.
+
+522. After this I returned home, and the next day, from a recollection
+of these sad scenes, I looked to the same forest, and saw that it had
+disappeared, and in its place there was a sandy plain, and in the midst
+thereof a lake, in which were some red serpents. But some weeks after
+when I was looking thither again, I saw on its right side some fallow
+land, and upon it some husbandmen; and again, after some weeks I saw
+springing out of that fallow land some tilled land surrounded with
+shrubs; and I then heard a voice from heaven, "Enter into your chamber,
+and shut the door, and apply to the work begun on the Apocalypse, and
+finish it within two years."
+
+       *       *       *       *       *
+
+ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL.
+
+523. THE LORD SAITH, JUDGE NOT, THAT YE BE NOT CONDEMNED, Matt. vii. 1;
+which cannot in any wise mean judgement respecting any one's moral and
+civil life in the world, but respecting his spiritual and celestial
+life. Who does not see, that unless a man was allowed to judge
+respecting the moral life of those who live with him in the world,
+society would perish? What would society be if there were no public
+judicature, and if every one did not exercise his judgement respecting
+another? But to judge what is the quality of the interior mind, or soul,
+thus what is the quality of any one's spiritual state, and thence what
+his lot is after death, is not allowed; for that is known only to the
+Lord: neither does the Lord reveal this till after the person's decease,
+to the intent that every one may act freely in whatever he does, and
+thereby that good or evil may be from him, and thus be in him, and that
+thence he may live to himself and live his own to eternity. The reason
+why the interiors of the mind, which are kept hid in the world, are
+revealed after death is, because this is of importance and advantage to
+the societies into which the man then comes; for in them all are
+spiritual. That those interiors are then revealed, is plain from these
+words of the Lord: _There is nothing concealed, which shall not be
+revealed, or hidden, which shall not be known: therefore whatsoever
+things ye have said in darkness, shall be heard in light: and that which
+ye have spoken into the ear in closets shall be preached on the
+house-tops_, Luke xii. 2, 3. A common judgement, as this for
+instance,--"If you are such in internals as you appear to be in
+externals, you will be saved or condemned," is allowed; but a particular
+judgement, as this, for instance,--"You are such in internals, therefore
+you will be saved or condemned," is not allowed. Judgement concerning
+the spiritual life of a man, or the internal life of the soul, is meant
+by the imputation which is here treated of. Can any human being know and
+decide who is in heart an adulterer, and who a conjugial partner? And
+yet the thoughts of the heart, which are the purposes of the will, judge
+every one. But we will explain this subject in the following order: I.
+_The evil in which every one is principled is imputed to him after
+death; and so also the good._ II. _The transference of the good of one
+person into another is impossible._ III. _Imputation, if by it is meant
+such transference, is a frivolous term._ IV. _Evil is imputed to every
+one according to the quality of his will and his understanding; in like
+manner good._ V. _Thus adulterous love is imputed to every one._ VI. _In
+like manner conjugial love._ We proceed to the explanation of each
+article.
+
+524. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IS IMPUTED TO HIM
+AFTER DEATH; AND SO ALSO THE GOOD. To make this proposition in some
+degree evident, it shall be considered according to the following
+arrangement: 1. That every one has a life peculiar to himself. 2. That
+every one's life remains with him after death. 3. That to an evil person
+is then imputed the evil of his life, and to a good person the good of
+his life. As to the first point,--that everyone has a life peculiar to
+himself, thus distinct from that of another, it is well known; for there
+is a perpetual variety, and there is not any thing the same as another,
+consequently everyone has his own peculiar principle. This is evident
+from men's faces, the faces of no two persons being absolutely alike,
+nor can there be two alike to eternity: the reason of this is, because
+there are no two minds (_animi_) alike, and faces are derived from
+minds; for the face, as it is said, is a type of the mind, and the mind
+derives its origin and form from the life. Unless a man (_homo_) had a
+life peculiar to himself, as he has a mind and a face peculiar to
+himself, he would not have any life after death, separate from that of
+another; yea, neither would there be a heaven, for heaven consists of
+perpetual varieties; its form is derived solely from the varieties of
+souls and minds arranged into such an order as to make a one; and they
+make a one from the One, whose life is in every thing therein as the
+soul is in a man: unless this was the case, heaven would be dispersed,
+because form would be dissolved. The One from whom all things have life,
+and from whom form coheres, is the Lord. In general every form consists
+of various things, and is such as is their harmonic co-ordination and
+arrangement to a one: such is the human form; and hence it is that a
+man, consisting of so many members, viscera, and organs, is not sensible
+of any thing in himself and from himself but as of a one. As to the
+SECOND point,--that every one's life remains with him after death, it is
+known in the church from these passages of the Word: _The Son of Man
+will come and will then render to every one according to his deeds_,
+Matt. xvi. 27. _I saw the books open; and all were judged according to
+their works_, Rev. xx. 12. _In the day of judgement God will render to
+every one according to his works_, Rom. ii. 6; 2 Cor. v. 10. The works,
+according to which it will be rendered to every one, are the life,
+because the life does the works, and they are according to the life. As
+I have been permitted for several years to be associated with angels,
+and to converse with the deceased, I can testify for certain, that every
+one is then examined as to the quality of the life which he has led, and
+that the life which he has contracted in the world abides with him to
+eternity. I have conversed with those who lived ages ago, whose life I
+have been acquainted with from history, and I have known it to be like
+the description given of it; and I have heard from the angels, that no
+one's life after death can be changed, because it is organized according
+to his love and consequent works; and that if it were changed the
+organization would be rent asunder, which cannot be done in any case;
+also that a change of organization can only be effected in the material
+body, and is utterly impossible in the spiritual body, after the former
+has been laid aside. In regard to the THIRD point--that to an evil
+person is then imputed the evil of his life, and to a good person the
+good of his life, it is to be observed, that the imputation of evil is
+not accusation, inculpation, and judication, as in the world, but evil
+itself produces this effect; for the evil freely separate themselves
+from the good, since they cannot remain together. The delights of the
+love of evil are different from those of the love of good; and delights
+exhale from every one, as odors do from every vegetable in the world;
+for they are not absorbed and concealed by the material body as
+heretofore, but flow freely from their loves into the spiritual _aura_;
+and as evil is there made sensible as in its odor, it is in this which
+accuses, fixes blame, and judges,--not before any judge, but before
+every one who is principled in good; and this is what is meant by
+imputation. Moreover, an evil person chooses companions with whom he may
+live in his delights; and because he is averse from the delight of good,
+he spontaneously betakes himself to his own in hell. The imputation of
+good is effected in like manner, and takes place with those who in the
+world have acknowledged that all good in them is from the Lord, and
+nothing from themselves. These, after they have been prepared, are let
+into the interior delights of good, and then there is opened to them a
+way into heaven, to the society where its homogeneous delights are: this
+is effected by the Lord.
+
+525. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSON TO ANOTHER IS
+IMPOSSIBLE. The evidence of this proposition may also be seen from the
+following points: 1. That every man is born in evil. 2. That he is led
+into good by regeneration from the Lord. 3. That this is effected by a
+life according to his precepts. 4. Wherefore good, when it is thus
+implanted, cannot be transferred. The FIRST point,--that every man is
+born in evil, is well known in the church. It is generally said that
+this evil is derived hereditarily from Adam; but it is from a man's
+parents. Every one derives from his parents his peculiar temper, which
+is his inclination. That this is the case, is evinced both by reason and
+experience; for the likenesses of parents as to face, genius, and
+manners, appear extant in their immediate offspring and in their
+posterity; hence families are known by many, and a judgement is also
+formed concerning their minds (_animi_); wherefore the evils which
+parents themselves have contracted, and which they have transmitted to
+their offspring, are the evils in which men are born. The reason why it
+is believed that the guilt of Adam is inscribed on all the human race,
+is, because few reflect upon any evil with themselves, and thence know
+it; wherefore they suppose that it is so deeply hid as to appear only in
+the sight of God. In regard to the SECOND point,--that a man is led into
+good by regeneration from the Lord, it is to be observed that there is
+such a thing as regeneration, and that unless a person be regenerated,
+he cannot enter into heaven, as appears clearly from the Lord's words in
+John iii. 3, 5. The regeneration consists in purification from evils,
+and thereby renovation of life, cannot be unknown in the Christian
+world; for reason also sees this when it acknowledges that every one is
+born in evil, and that evil cannot be washed and wiped away like filth
+by soap and water, but by repentance. As to the THIRD point,--that a man
+is led into good by the Lord, by a life according to his precepts, it is
+plain from this consideration, that there are live precepts of
+regeneration; see above, n. 82; among which are these,--that evils are
+to be shunned, because they are of and from the devil, and that goods
+are to be done, because they are of and from God; and that men ought to
+go to the Lord, in order that he may lead them to do the latter. Let any
+one consult himself and consider, whether a man derives good from any
+other source; and if he has not good, he has not salvation. In regard to
+the FOURTH point,--that good, when it is thus implanted, cannot be
+transferred, (that is, the good of one person into another,) it is
+evident from what has been already said; for from that it follows, that
+a man by regeneration is made altogether new as to his spirit, which is
+effected by a life according to the Lord's precepts. Who does not see
+that this renewing can only be effected from time to time, in nearly the
+same manner as a tree successively takes root and grows from a seed, and
+is perfected? Those who have other perceptions of regeneration, do not
+know any thing about the state of man, or about evil and good, which two
+are altogether opposite, and that good can only be implanted so far as
+evil is removed; nor do they know, that so long as any one is in evil,
+he is averse from the good which in itself is good; wherefore if the
+good of one should be transferred into any one who is in evil, it would
+be as if a lamb should be cast before a wolf, or as if a pearl should be
+tied to a swine's snout: from which considerations it is evident, that
+any such transfer is impossible.
+
+526. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCE, IS A
+FRIVOLOUS TERM. That the evil in which every one is principled, is
+imputed to him after death, and so also the good, was proved above, n.
+524; hence it is evident what is meant by imputation: but if by
+imputation is meant the tranference of good into any one that is in
+evil, it is a frivolous term, because any such transference is
+impossible, as was also proved above, in 525. In the world, merits may
+as it were be transferred by men; that is, good may be done to children
+for the sake of their parents, or to the friends of any client out of
+favor; but the good of merit cannot be inscribed on their souls, but
+only be externally adjoined. The like is not possible with men as to
+their spiritual life: this, as was shewn above, must be implanted; and
+if it is not implanted by a life according to the Lord's precepts, as
+above-mentioned, a man remains in the evil in which he was born. Before
+such implantation, it is impossible for any good to reach him, or if it
+reaches him, it is instantly struck back and rebounds like an elastic
+ball falling upon a rock, or it is absorbed like a diamond thrown into a
+bog. A man not reformed as to the Spirit, is like a panther or an owl,
+and may be compared to a bramble and a nettle; but a man regenerated is
+like a sheep or a dove, and may be compared to an olive and a vine.
+Consider, I pray, if you are so disposed, how can a man-panther be
+changed into a man-sheep, or an owl into a dove, or a bramble into an
+olive, or a nettle into a vine, by any imputation, if by it is meant
+transference? In order that such a change may be effected is it not
+necessary that the ferine principle of the panther and the owl, or the
+noxious principle of the bramble and the nettle, be first taken away,
+and thereby the truly human and innocent principle be implanted? How
+this is effected, the Lord also teaches in John, chap. xv. 1-7.
+
+527. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITY
+OF HIS WILL AND HIS UNDERSTANDING. It is well known that there are two
+principles which make a man's life, the will and the understanding; and
+that all things which a man does, are done from his will and his
+understanding; and that without these acting principles he would have
+neither action nor speech other than as a machine; hence it is evident,
+that such as are a man's will and understanding, such is the man; and
+further, that a man's action in itself is such as is the affection of
+his will which produces it, and that a man's conversation in itself is
+such as is the thought of his understanding which produces it: wherefore
+several men may act and speak alike, and yet they act and speak
+differently: one from a depraved will and thought, the other from an
+upright will and thought. From these considerations it is evident that
+by the deeds or works according to which every one will be judged, are
+meant the will and the understanding; consequently that evil works means
+the works of an evil will, whatever has been their appearance in
+externals, and that good works mean the works of a good will, although
+in externals they have appeared like the works done by an evil man. All
+things which are done from a man's interior will, are done from purpose,
+since that will proposes to itself what it acts by its intention; and
+all things which are done from the understanding, are done from
+confirmation, since the understanding confirms. From these
+considerations it may appear, that evil or good is imputed to every one
+according to the quality of his will therein, and of his understanding
+concerning them. These observations I am allowed to confirm by the
+following relation: In the spiritual world I have met several who in the
+natural world had lived like others, being sumptuous in their dress,
+giving costly entertainments, frequenting the exhibitions of the stage,
+jesting loosely on love topics, with other similar practices; and yet
+the angels accounted those things as evils of sin to some, and not to
+others, declaring the latter guiltless, and the former guilty. Being
+questioned why they did so, when all had done alike, they replied that
+they regard all from their purpose, intention, or end, and distinguish
+accordingly; and that therefore they excuse or condemn those whom the
+end either excuses or condemns, since an end of good influences all in
+heaven, and an end of evil all in hell.
+
+528. To the above I will add the following observation: it is said in
+the church that no one can fulfil the law, and the less so, because he
+that offends against one precept of the decalogue, offends against all:
+but this form of speaking is not such as it sounds; for it is to be
+understood thus, that he who, from purpose or confirmation, acts against
+one precept, acts against the rest; since to act so from purpose or
+confirmation is to deny that it is a sin; and he who denies that it is a
+sin, makes nothing of acting against the rest of the precepts. Who does
+not know, that he that is an adulterer is not on that account a
+murderer, a thief, and a false witness, or wishes to be so? But he that
+is a determined and confirmed adulterer makes no account of anything
+respecting religion, thus neither does he make any account of murder,
+theft, and false witness; and he abstains from these evils, not because
+they are sins, but because he is afraid of the law and of the loss of
+reputation. That determined and confirmed adulterers make no account of
+the holy things of the church and religion, may be seen above, n.
+490-493, and in the two MEMORABLE RELATIONS, n. 500, 521, 522: it is a
+similar case, if any one, from purpose or confirmation, acts against any
+other precept of the decalogue; he also acts against the rest because he
+does not regard anything as sin.
+
+529. The case is similar with those who are principled in good from the
+Lord: if these from will and understanding, or from purpose and
+confirmation, abstain from any one evil because it is a sin, they
+abstain from all evil, and the more so still if they abstain from
+several; for as soon as any one, from purpose or confirmation, abstains
+from any evil because it is a sin, he is kept by the Lord in the purpose
+of abstaining from the rest: wherefore, if unwittingly, or from any
+prevailing bodily concupiscence, he does evil, still this is not imputed
+to him, because he did not purpose it to himself, and does not confirm
+it with himself. A man comes into this purpose, if once or twice in a
+year he examines himself, and repents of the evils which he discovers in
+himself: it is otherwise with him who never examines himself. From these
+considerations it evidently appears to whom sin is not imputed, and to
+whom it is.
+
+530. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERY ONE;--not according to
+his deeds, such as they appear externally before men, nor either such as
+they appear before a judge, but such as they appear internally before
+the Lord, and from him before the angels, which is according to the
+quality of a man's will and of his understanding therein. Various
+circumstances exist in the world which mitigate and excuse crimes, also
+which aggravate and charge them upon the perpetrator: nevertheless,
+imputations after death take place, not according to the external
+circumstances of the deed, but according to the internal circumstances
+of the mind; and these are viewed according to the state of the church
+with every one: as for example, a man impious in will and understanding,
+that is, who has no fear of God or love of his neighbour, and
+consequently no reverence for any sanctity of the church,--he, after
+death, becomes guilty of all the crimes which he did in the body; nor is
+there any remembrance of his good actions, since his heart, from whence
+as from a fountain those things flowed, was averse from heaven, and
+turned to hell; and deeds flow from the place of the habitation of every
+one's heart. In order that this may be understood, I will mention an
+arcanum: Heaven is distinguished into innumerable societies, and so is
+hell, from an opposite principle; and the mind of every man, according
+to his will and consequent understanding, actually dwells in one
+society, and intends and thinks like those who compose the society. If
+the mind be in any society of heaven, it then intends and thinks like
+those who compose that society; if it be in any society of hell, it
+intends and thinks like those who are in the same society; but so long
+as a man lives in the world, so long he wanders from one society to
+another, according to the changes of the affections of his will and of
+the consequent thoughts of his mind: but after death his wanderings are
+collected into one, and a place is accordingly allotted him, in hell if
+he is evil, in heaven if he is good. Now since all in hell are
+influenced by a will of evil, all there are viewed from that will; and
+since all in heaven are influenced by will of good, all there are viewed
+from that will; wherefore imputations after death take place according
+to the quality of every one's will and understanding. The case is
+similar with adulteries, whether they be fornications, whoredoms,
+concubinages, or adulteries; for those things are imputed to every one,
+not according to the deeds themselves, but according to the state of the
+mind in the deeds; for deeds follow the body into the tomb, whereas the
+mind rises again.
+
+531. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONE. There are
+marriages in which conjugial love does not appear, and yet is: and there
+are marriages in which conjugial love appears and yet is not: there are
+several causes in both cases, which may be known in part from what was
+related concerning love truly conjugial, n. 57-73; concerning the cause
+of colds and separations, n. 234-260; and concerning the causes of
+apparent love and friendship in marriages, n. 271-292: but external
+appearances decide nothing concerning imputation; the only thing which
+decides is the conjugial principle, which abides in every one's will,
+and is guarded, in whatever state of marriage a man is. The conjugial
+principle is like a scale, in which that love is weighed; for the
+conjugial principle of one man with one wife is the storehouse of human
+life, and the reservoir of the Christian religion, as was shewn above,
+n. 457, 458; and this being the case, it is possible that that love may
+exist with one married partner, and not at the same time with the other;
+and that it may lie deeper hid than that the man (_homo_) himself can
+observe any thing concerning it; and also it may be inscribed in a
+successive progress of the life. The reason of this is, because that
+love in its progress accompanies religion, and religion, as it is the
+marriage of the Lord and the church, is the beginning and inoculation of
+that love; wherefore conjugial love is imputed to every one after death
+according to his spiritual rational life; and for him to whom that love
+is imputed, a marriage in heaven is provided after his decease, whatever
+has been his marriage in the world. From these considerations then
+results this short concluding observation, that no inference is to be
+drawn concerning any one, from appearances of marriages or of
+adulteries, whereby to decide that he has conjugial love, or not;
+wherefore _Judge not, lest ye be condemned_. Matt. vii. 1.
+
+       *       *       *       *       *
+
+532. To the above I will add the following MEMORABLE RELATION. I was
+once raised, as to my spirit, into one of the societies of the angelic
+heaven; and instantly some of the wise men of the society came to me,
+and said, "What news from the earth?" I replied, "This is new; the Lord
+has revealed arcana which in point of excellence surpass all the arcana
+heretofore revealed since the beginning of the church." They asked,
+"What are they?" I said, "The following: 1. That in every part of the
+Word there is a spiritual sense corresponding to the natural sense; and
+that by means of the former sense the men of the church have conjunction
+with the Lord and consociation with angels; and that the sanctity of the
+Word resides therein. 2. That the correspondences are discovered of
+which the spiritual sense of the Word consists." The angels asked, "Have
+the inhabitants of the earth had no previous knowledge respecting
+correspondences?" I said, "None at all;" and that the doctrine of
+correspondences had been concealed for some thousands of years, ever
+since the time of Job; and that with those who lived at that time, and
+before it, the science of correspondences was their chief science,
+whence they derived wisdom, because they derived knowledge respecting
+the spiritual things of heaven and the church; but that this science, on
+account of its being made idolatrous, was so extirpated and destroyed by
+the divine providence of the Lord that no visible traces of it were left
+remaining; that nevertheless at this time it has been again discovered
+by the Lord, in order that the men of the church may have conjunction
+with him, and consociation with the angels; which purposes are effected
+by the Word, in which all things are correspondences. The angels
+rejoiced exceedingly to hear that it has pleased the Lord to reveal this
+great arcanum, which had lain so deeply hid for some thousands of years;
+and they said it was done in order that the Christian church, which is
+founded on the Word, and is now at its end, may again revive and draw
+breath through heaven from the Lord. They inquired whether by that
+science it is at this day discovered what are signified by baptism and
+the holy supper, which have heretofore given birth to so many various
+conjectures about their true meaning. I replied, that it is. 3. I said
+further, that a revelation has been made at this day by the Lord
+concerning the life of man after death? The angels said, "What
+concerning the life after death? Who does not know that a man lives
+after death?" I replied, "They know it, and they do not know it: they
+say that it is not the man that lives after death, but his soul, and
+that this lives a spirit; and the idea they have of a spirit is as of
+wind or ether, and that it does not live a man till after the day of the
+last judgement, at which time the corporeal parts, which had been left
+in the world, will be recollected and again fitted together into a body,
+notwithstanding their having been eaten by worms, mice, and fish; and
+that thus men will rise again." The angels said, "What a notion is this!
+Who does not know that a man lives a man after death, with this
+difference alone, that he then lives a spiritual man, and that a
+spiritual man sees a spiritual man, as a material man sees a material
+man, and that they know no distinction, except that they are in a more
+perfect state?" 4. The angels inquired, "What do they know concerning
+our world, and concerning heaven and hell?" I said, "Nothing at all; but
+at this day it has been revealed by the Lord, what is the nature and
+quality of the world in which angels and spirits live, thus what is the
+quality of heaven and of hell; and further, that angels and spirits are
+in conjunction with men; besides many wonderful things respecting them."
+The angels were glad to hear that it has pleased the Lord to reveal such
+things, that men may no longer be in doubt through ignorance respecting
+their immortality. 5. I further said, that at this day it has been
+revealed from the Lord, that in your world there is a sun, different
+from that of our world, and that the sun of your world is pure love, and
+the sun of our world is pure fire; and that on this account, whatever
+proceeds from your sun, since it is pure love, partakes of life, and
+whatever proceeds from our sun, since it is pure fire, does not partake
+of life; and that hence is the difference between spiritual and natural,
+which difference, heretofore unknown, has been also revealed: hereby
+also is made known the source of the light which enlightens the human
+understanding with wisdom, and the source of the heat which kindles the
+human will with heat. 6. It has been further discovered, that there are
+three degrees of life, and that hence there are three heavens; and that
+the human mind is distinguished into those degrees, and that hence man
+(_homo_) corresponds to the three heavens. The angels said, "Did not
+they know this heretofore?" I answered, "They were acquainted with a
+distinction of degrees in relation to greater and less, but not in
+relation to prior and posterior." 7. The angels inquired whether any
+other things have been revealed? I replied "Several; namely, concerning
+the last judgement: concerning the Lord, that he is God of heaven and
+earth; that God is one both in person and essence, in whom there is a
+divine trinity; and that he is the Lord: also concerning the new church
+to be established by him, and concerning the doctrine of that church;
+concerning the sanctity of the sacred scripture; that the Apocalypse
+also has been revealed, which could not be revealed even as to a single
+verse except by the Lord; moreover concerning the inhabitants of the
+planets, and the earths in the universe; besides several memorable and
+wonderful relations from the spiritual world, whereby several things
+relating to wisdom have been revealed from heaven."
+
+533. The angels were exceedingly rejoiced at this information; but they
+perceived that I was sorrowful, and asked the cause of my sorrow. I
+said, because the above arcana, at this day revealed by the Lord,
+although in excellence and worth exceeding all the knowledges heretofore
+published, are yet considered on earth as of no value. The angels
+wondered at this, and besought the Lord that they might be allowed to
+look down into the world: they did so, and lo! mere darkness was
+therein: and they were told, that those arcana should be written on a
+paper, which should be let down to the earth, and they would see a
+prodigy: and it was done so; and lo! the paper on which those arcana
+were written, was let down from heaven, and in its progress, while it
+was in the world of spirits, it shone as a bright star; but when it
+descended into the natural world, the light disappeared, and it was
+darkened in the degree to which it fell: and while it was let down by
+the angels in companies consisting of men of learning and erudition,
+both clergy and laity, there was heard a murmur from many, in which were
+these expressions, "What have we here? Is it any thing or nothing? What
+matters it whether we know these things or not? Are they not mere
+creatures of the brain?" And it appeared as if some of them took the
+paper and folded it, rolling and unrolling it with their fingers, that
+they might deface the writing; and it appeared as if some tore it in
+pieces, and some were desirous to trample it under their feet: but they
+were prevented by the Lord from proceeding to such enormity, and charge
+was given to the angels to draw it back and secure it: and as the angels
+were affected with sadness, and thought with themselves how long this
+was to be the case, it was said, _For a time, and times, and half a
+time_, Rev. xii. 14.
+
+534. After this I conversed with the angels, informing them that
+somewhat further is revealed in the world by the Lord. They asked,
+"What?" I said, "Concerning love truly conjugial and its heavenly
+delights." The angels said, "Who does not know that the delights of
+conjugial love exceed those of all other loves? and who cannot see, that
+into some love are collected all the blessednesses, satisfactions, and
+delights, which can possibly be conferred by the Lord, and that the
+receptacle thereof is love truly conjugial, which is capable of
+receiving and perceiving them fully and sensibly?" I replied, "They do
+not know this, because they have not come to the Lord, and lived
+according to his precepts, by shunning evils as sins and doing goods;
+and love truly conjugial with its delights is solely from the Lord, and
+is given to those who live according to his precepts; thus it is given
+to those who are received into the Lord's new church, which is meant in
+the Apocalypse by the New Jerusalem." To this I added, "I am in doubt
+whether in the world at this day they are willing to believe that this
+love in itself is a spiritual love, and hence grounded in religion,
+because they entertain only a corporeal idea respecting it." Then they
+said to me, "Write respecting it, and follow revelation; and afterwards
+the book written respecting it shall be sent down from us out of heaven,
+and we shall see whether the things contained in it are received; and at
+the same time whether they are willing to acknowledge, that that love is
+according to the state of religion with man, spiritual with the
+spiritual, natural with the natural, and merely carnal with adulterers."
+
+535. After this I heard an outrageous murmur from below, and at the same
+time these words, "Do miracles; and we will believe you." And I asked,
+"Are not the things above-mentioned miracles?" Answer was made, "They
+are not." I again asked, "What miracles then do you mean?" And it was
+said, "Disclose and reveal things to come; and we will have faith." But
+I replied, "Such disclosures and revelation are not granted from heaven;
+since in proportion as a man knows things to come, in the same
+proportion his reason and understanding, together with his wisdom and
+prudence, fall into an indolence of inexertion, grow torpid, and decay."
+Again I asked, "What other miracles shall I do?" And a cry was made, "Do
+such miracles as Moses did in Egypt." To this I answered, "Possibly you
+may harden your hearts against them as Pharaoh and the Egyptians did."
+And reply was made, "We will not." But again I said, "Assure me of a
+certainty, that you will not dance about a golden calf and adore it, as
+the posterity of Jacob did within a month after they had seen the whole
+Mount Sinai on fire, and heard Jehovah himself speaking out of the fire,
+thus after the greatest of all miracles;" (a golden calf in the
+spiritual sense denotes the pleasure of the flesh;) and reply was made
+from below, "We will not be like the posterity of Jacob." But at that
+instant I heard it said to them from heaven, "If ye believe not Moses
+and the prophets,--that is, the Word of the Lord, ye will not believe
+from miracles, any more than the sons of Jacob did in the wilderness,
+nor any more than they believed when they saw with their own eyes the
+miracles done by the Lord himself, while he was in the world."
+
+
+
+
+GENERAL INDEX.
+
+
+PART THE FIRST.
+
+PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE,
+n. 1-26.
+
+ON MARRIAGES IN HEAVEN, n. 27-41.
+
+A man lives a man after death, n. 28-31. In this case a male is a male,
+and a female a female, n. 32, 33. Every one's peculiar love remains with
+him after death, n. 34-36. The love of the sex especially remains; and
+with those who go to heaven, which is the case with all who become
+spiritual here on earth, conjugial love remains, n. 37, 38. These things
+fully confirmed by ocular demonstration, n. 39. Consequently there are
+marriages in heaven, n. 40. Spiritual nuptials are to be understood by
+the Lord's words, "After the resurrection they are not given in
+marriage," n. 41.
+
+ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45-54.
+
+The love of the sex remains with every man after death, according to its
+interior quality; that is, such as it had been in his interior will and
+thought in the world, n. 46, 47. Conjugial love in like manner remains
+such as it has been anteriorly; that is, such as it had been in the
+man's interior will and thought in the world, n. 48. Married partners
+most commonly meet after death, know each other, again associate, and
+for a time live together: this is the case in the first state, thus
+while they are in externals as in the world, n. 47*. But successively,
+as they put off their externals and enter into their internals, they
+perceive what had been the quality of their love and inclination for
+each other, and consequently whether they can live together or not, n.
+48*. If they can live together, they remain married partners; but if
+they cannot, they separate, sometimes the husband from the wife,
+sometimes the wife from the husband, and sometimes each from the other,
+n. 49. In this case there is given to the man a suitable wife, and to
+the woman a suitable husband, n. 50. Married pairs enjoy similar
+communications with each other as in the world, but more delightful and
+blessed, yet without prolification; in the place of which they
+experience spiritual prolification, which is that of love and wisdom, n.
+51, 52. This is the case with those who go to heaven; but it is
+otherwise with those who go to hell, n. 53, 54.
+
+ON LOVE TRULY CONJUGIAL, n. 57-73.
+
+There exists a love truly conjugial, which at this day is so rare, that
+it is not known what is its quality, and scarcely that it exists, n. 58,
+59. This love originates in the marriage of good and truth, n. 60, 61.
+There is a correspondence of this love with the marriage of the Lord and
+the church, n. 62, 63. This love, from its origin and correspondence, is
+celestial, spiritual, holy, pure, and clean, above every other love
+imparted by the Lord to the angels of heaven and the men of the church,
+n. 64. It is also the foundation love of all celestial and spiritual
+loves, and thence of all natural loves, n. 65-67. Into this love are
+collected all joys and delights from first to last, n. 68, 69. None,
+however, come into this love, and can remain in it, but those who
+approach the Lord, and love the truths of the church, and practise its
+goods, n. 70-72. This love was the love of loves with the ancients, who
+lived in the golden, silver, and copper ages, n. 73.
+
+ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND
+TRUTH n. 83-102.
+
+Good and truth are the universals of creation, and thence are in all
+created things; but they are in created subjects according to the form
+of each, n. 84-86. There is neither solitary good nor solitary truth;
+but in all cases they are conjoined, n. 87. There is the truth of good,
+and from this the good of truth; or truth grounded in good, and good
+grounded in that truth; and in those two principles is implanted from
+creation an inclination to join themselves together into a one, n. 88,
+89. In the subjects of the animal kingdom, the truth of good, or truth
+grounded in good, is male (or masculine); and the good of that truth, or
+good grounded in that truth, is female (or feminine), n. 90, 91. From
+the influx of the marriage of good and truth from the Lord, the love of
+the sex and conjugial love are derived, n. 92, 93. The love of the sex
+belongs to the external or natural man; and hence it is common to every
+animal, n. 94. But conjugial love belongs to the internal or spiritual
+man; and hence this love is peculiar to man, n. 95, 96. With man
+conjugial love is in the love of the sex as a gem in its matrix, n. 97.
+The love of the sex with man is not the origin of conjugial love, but
+its first rudiment; thus it is like an external natural principle, in
+which an internal spiritual principle is implanted, n. 98. During the
+implantation of conjugial love, the love of the sex inverts itself, and
+becomes the chaste love of the sex, n. 99. The male and the female were
+created to be the essential form of the marriage of good and truth, n.
+100. Married partners are that form in their inmost principles, and
+thence in what is derived from those principles, in proportion as the
+interiors of their minds are opened, n. 101, 102.
+
+ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE, n.
+116-131.
+
+The Lord in the Word is called the Bridegroom and Husband, and the
+church the bride and wife; and the conjunction of the Lord with the
+church, and the reciprocal conjunction of the church with the Lord, is
+called a marriage, n. 117. The Lord is also called a Father, and the
+church, a mother, n. 118, 119. The offspring derived from the Lord as a
+husband and father, and from the church as a wife and mother, are all
+spiritual; and in the spiritual sense of the Word are understood by sons
+and daughters, brothers and sisters, sons-in-law and daughters-in-law,
+and by other names of relations, n. 120. The spiritual offspring which
+are born from the Lord's marriage with the church, are truths and goods;
+truths, from which are derived understanding, perception, and all
+thought; and goods, from which are derived love, charity, and all
+affection, n. 121. From the marriage of good and truth, which proceeds
+from the Lord in the way of influx, man receives truth, and the Lord
+conjoins good thereto; and thus the church is formed by the Lord with
+man, n. 122-124. The husband does not represent the Lord, and the wife
+the church; because both together, the husband and the wife, constitute
+the church, n. 125. Therefore there is not a correspondence of the
+husband with the Lord, and of the wife with the church, in the marriages
+of the angels in the heavens, and of men on earth, n. 126. But there is
+a correspondence with conjugial love, semination, prolification, the
+love of infants, and similar things which exist in marriages and are
+derived from them, n. 127. The Word is the medium of conjunction,
+because it is from the Lord, and thereby is the Lord, n. 128. The church
+is from the Lord, and exists with those who come to him and live
+according to his precepts, n. 129. Conjugial love is according to the
+state of the church, because it is according to the state of wisdom with
+man, n. 130. And as the church is from the Lord, conjugial love is also
+from him, n. 131.
+
+ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138-156.
+
+The chaste principle and the non-chaste are predicated only of marriages
+and of such things as relate to marriages, n. 139, 140. The chaste
+principle is predicated only of monogamical marriages, or of the
+marriage of one man with one wife, n. 141. The Christian conjugial
+principle alone is chaste, n. 142. Love truly conjugial is essential
+chastity, n. 143. All the delights of love truly conjugial, even the
+ultimate, are chaste, n. 144. With those who are made spiritual by the
+Lord, conjugial love is more and more purified and rendered chaste, n.
+145, 146. The chastity of marriage exists by a total renunciation of
+whoredoms from a principle of religion, n. 147-149. Chastity cannot be
+predicated of infants, or of boys and girls, or of young men and maidens
+before they feel in themselves a love of the sex, n. 150. Chastity
+cannot be predicated of eunuchs so made, n. 151. Chastity cannot be
+predicated of those who do not believe adulteries to be evils in regard
+to religion; and still less of those who do not believe them to be
+hurtful to society, n. 152. Chastity cannot be predicated of those who
+abstain from adulteries only for various external reasons, n. 153.
+Chastity cannot be predicated of those who believe marriages to be
+unchaste, n. 154. Chastity cannot be predicated of those who have
+renounced marriage by vows of perpetual celibacy, unless there be and
+remain in them the love of a life truly conjugial, n. 155. A state of
+marriage is to be preferred to a state of celibacy, n. 156.
+
+ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE
+LORD'S WORDS,--THEY ARE NO LONGER TWO BUT ONE FLESH, n. 156*-181.
+
+From creation there is implanted in each sex a faculty and inclination,
+whereby they are able and willing to be joined together as it were into
+a one, n. 157. Conjugial love conjoins two souls, and thence two minds,
+into a one, n. 158. The will of the wife conjoins itself with the
+understanding of the man, and thence the understanding of the man with
+the will of the wife, n. 159. The inclination to unite the man to
+herself is constant and perpetual with the wife, but inconstant and
+alternate with the man, n. 160. Conjunction is inspired into the man
+from the wife according to her love, and is received by the man
+according to his wisdom, n. 161. This conjunction is effected
+successively from the first days of marriage; and with those who are
+principled in love truly conjugial, it is effected more and more
+thoroughly to eternity, n. 162. The conjunction of the wife with the
+rational wisdom of the husband is effected from within, but with his
+moral wisdom from without, n. 163-165. For the sake of this conjunction
+as an end, the wife has a perception of the affections of her husband,
+and also the utmost prudence in moderating them, n. 166. Wives conceal
+this perception with themselves, and hide it from their husbands for
+reasons of necessity, in order that conjugial love, friendship, and
+confidence, and thereby the blessedness of dwelling together, and the
+happiness of life may be secured, n. 167. This perception is the wisdom
+of the wife, and is not communicable to the man; neither is the rational
+wisdom of the man communicable to the wife, n. 168. The wife from a
+principle of love is continually thinking about the man's inclination to
+her, with the purpose of joining him to herself; it is otherwise with
+the man, n. 169. The wife conjoins herself to the man by applications to
+the desires of his will, n. 170. The wife is conjoined to her husband by
+the sphere of her life flowing from the love of him, n. 171. The wife is
+conjoined to the husband by the appropriation of the powers of his
+virtue; which however is effected according to their mutual spiritual
+love, n. 172. Thus the wife receives in herself the image of her
+husband, and thence perceives, sees, and is sensible of his affections,
+n. 173. There are duties proper to the husband, and others proper to the
+wife; and the wife cannot enter into the duties proper to the husband,
+nor the husband into the duties proper to the wife, so as to perform
+them aright, n. 174, 175. These duties also, according to mutual aid,
+conjoin the two into a one, and at the same time constitute one house,
+n. 176. Married partners, according to these conjunctions, become one
+man more and more, n. 177. Those who are principled in love truly
+conjugial, are sensible of their being a united man, as it were one
+flesh, n. 178. Love truly conjugial, considered in itself, is a union of
+souls, a conjunction of minds, and an endeavour towards conjunction in
+the bosoms, and thence in the body, n. 179. The states of this love are
+innocence, peace, tranquillity, inmost friendship, full confidence, and
+a mutual desire of mind and heart to do every good to each other; and
+the states derived from these are blessedness, satisfaction, delight,
+and pleasure; and from the eternal enjoyment of these is derived
+heavenly felicity, n. 180. These things can only exist in the marriage
+of one man with one wife, n. 181.
+
+ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN
+BY MARRIAGE, n. 184-206
+
+The state of a man's life, from infancy even to the end of his life, and
+afterwards to eternity, is continually changing, n. 185. In like manner
+a man's internal form, which is that of his spirit, is continually
+changing n. 186. These changes differ in the case of men and of women;
+since men from creation are forms of knowledge, intelligence, and
+wisdom, and women are forms of the love of those principles as existing
+with men, n. 187. With men there is an elevation of the mind into
+superior light, and with women an elevation of the mind into superior
+heat; and the woman is made sensible of the delights of her heat in the
+man's light, n. 188, 189. With both men and women, the states of life
+before marriage are different from what they are afterwards, n. 190.
+With married partners the states of life after marriage are changed, and
+succeed each other according to the conjunctions of their minds by
+conjugial love, n. 191. Marriage also induces other forms in the souls
+and minds of married partners, n. 192. The woman is actually formed into
+a wife, according to the description in the book of creation, n. 193.
+This formation is effected on the part of the wife by secret means: and
+this is meant by the woman's being created while the man slept, n. 194.
+This formation on the part of the wife, is effected by the conjunction
+of her own will with the internal will of the man, n. 195. The end
+herein is, that the will of both may become one, and that thus both may
+become one man, n. 196. This formation (on the part of the wife) is
+effected by an appropriation of the affections of the husband, n. 197.
+This formation (on the part of the wife) is effected by a reception of
+the propagations of the soul of the husband, with the delight arising
+from her desire to be the love of her husband's wisdom, n. 198. Thus a
+maiden is formed into a wife, and a youth into a husband, n. 199. In the
+marriage of one man with one wife, between whom there exists love truly
+conjugial, the wife becomes more and more a wife, and the husband more
+and more a husband, n. 200. Thus also their forms are successively
+perfected and ennobled from within, n. 201. Children born of parents who
+are principled in love truly conjugial, derive from them the conjugial
+principle of good and truth, whence they have an inclination and
+faculty, if sons, to perceive the things relating to wisdom; and if
+daughters, to love those things which wisdom teaches, n. 202-205. The
+reason of this is, because the soul of the offspring is from the father,
+and its clothing from the mother, n. 206.
+
+UNIVERSALS RESPECTING MARRIAGES, n. 209-230.
+
+The sense proper to conjugial love is the sense of touch, n. 210. With
+those who are in love truly conjugial, the faculty of growing wise
+increases; but with those who are not, it decreases, n. 211, 212. With
+those who are in love truly conjugial, the happiness of dwelling
+together increases; but with those who are not, it decreases, n. 213.
+With those who are in love truly conjugial, conjunction of minds
+increases, and therewith friendship; but with those who are not, they
+both decrease, n. 214. Those who are in love truly conjugial,
+continually desire to be one man; but those who are not in conjugial
+love, desire to be two, n. 215. Those who are in love truly conjugial,
+in marriage have respect to what is eternal; but with those who are not,
+the case is reversed, n. 216. Conjugial love resides with chaste wives;
+but still their love depends on the husbands, n. 216*. Wives love the
+bonds of marriage, if the men do, n. 217. The intelligence of women is
+in itself modest, elegant, pacific, yielding, soft, tender; but the
+intelligence of men is in itself grave, harsh, hard, daring, fond of
+licentiousness, n. 218. Wives are in no excitation as men are; but they
+have a state of preparation for reception, n. 219. Men have abundant
+store according to the love of propagating the truths of wisdom, and to
+the love of doing uses, n. 220. Determination is in the good pleasure of
+the husband, n. 221. The conjugial sphere flows from the Lord through
+heaven into everything in the universe, even to its ultimates, n. 222.
+This sphere is received by the female sex, and through that is
+transferred to the male sex, n. 223. Where there is love truly
+conjugial, this sphere is received by the wife, and only through her by
+the husband, n. 224. Where there is love not conjugial, this sphere is
+received indeed by the wife, but not by the husband through her, n. 225.
+Love truly conjugial may exist with one of the married partners, and not
+at the same time with the other, n. 226. There are various similitudes
+and dissimilitudes, both internal and external, with married partners,
+n. 227. Various similitudes can be conjoined, but not with
+dissimilitudes, n. 228. The Lord provides similitudes for those who
+desire love truly conjugial, and if not on earth he yet provides them in
+heaven, n. 229. A man, according to the deficiency and loss of conjugial
+love, approaches to the nature of a beast, n. 230.
+
+ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, n.
+234-260.
+
+There are spiritual heat and spiritual cold; and spiritual heat is love,
+and spiritual cold is the privation thereof, n. 235. Spiritual cold in
+marriages is a disunion of souls and a disjunction of minds, whence come
+indifference, discord, contempt, disdain, and aversion; from which, in
+several cases, at length comes separation as to bed, chamber, and house,
+n. 236. There are several successive causes of cold, some internal, some
+external, and some accidental, n. 237. Internal causes of cold are from
+religion, n. 238, 239. Of internal causes of cold the first is the
+rejection of religion by each of the parties, n. 240. Of internal causes
+of cold the second is that one of the parties has religion and not the
+other, n. 241. Of internal causes of cold the third is, that one of the
+parties is of one religion and the other of another, n. 242. Of internal
+causes of cold the fourth is, the falsity of the religion, n. 243. With
+many, the above-mentioned are causes of internal cold, but not at the
+same time of external, n. 244, 245. There are also several external
+causes of cold, the first of which is dissimilitude of minds and manner,
+n. 246. Of external causes of cold the second is, that conjugial love is
+believed to be the same as adulterous love, only that the latter is not
+allowed by law, but the former is, n. 247. Of external causes of cold
+the third is, a striving for preeminence between married partners, n.
+248. Of external causes of cold the fourth is, a want of determination
+to any employment or business, whence comes wandering passion, n. 249.
+Of external causes of cold the fifth is, inequality of external rank and
+condition, n. 250. There are also causes of separation, n. 251. The
+first cause of legitimate separation is a vitiated state of mind, n.
+252. The second cause of legitimate separation is a vitiated state of
+body, n. 253. The third cause of legitimate separation is impotence
+before marriage, n. 254. Adultery is the cause of divorce, n. 255. There
+are also several accidental causes of cold; the first of which is, that
+enjoyment is common (or cheap), because continually allowed, n. 256. Of
+accidental causes of cold the second is, that living with a married
+partner, from a covenant and contract, seems forced and not free, n.
+257. Of accidental causes of cold the third is, affirmation on the part
+of the wife, and her talking incessantly about love, n. 258. Of
+accidental causes of cold the fourth is, the man's continually thinking
+that his wife is willing, and on the other hand, the wife's thinking
+that the man is not willing, n. 259. As cold is in the mind, it is also
+in the body; and according to the increase of that cold, the externals
+also of the body are closed, n. 260.
+
+ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES, n.
+271-292.
+
+In the natural world almost all are capable of being joined together as
+to external, but not as to internal affections, if these disagree and
+are apparent, n. 272. In the spiritual world all are conjoined according
+to internal, but not according to external affections, unless these act
+in unity with the internal, n. 273. It is the external affections,
+according to which matrimony is generally contracted in the world, n.
+274. But in case they are not influenced by internal affections which
+conjoin minds, the bonds of matrimony are loosed in the house, n. 275.
+Nevertheless those bonds must continue in the world till the decease of
+one of the parties, n. 276. In cases of matrimony, in which the internal
+affections do not conjoin, there are external affections, which assume a
+semblance of the internal, and tend to consociate, n. 277. Thence come
+apparent love, friendship, and favor between married partners, n. 278.
+These appearances are assumed conjugial semblances, and they are
+commendable, because useful and necessary, n. 279. These assumed
+conjugial semblances, in the case of a spiritual man conjoined to a
+natural, are founded in justice and judgement, n. 280. For various
+reasons, these assumed conjugial semblances with natural men are founded
+in prudence, n. 281. They are for the sake of amendment and
+accommodation, n. 282. They are for the sake of preserving order in
+domestic affairs, and for the sake of mutual aid, n. 283. They are for
+the sake of unanimity in the care of infants and the education of
+children, n. 284. They are for the sake of peace in the house, n. 285.
+They are for the sake of reputation out of the house, n. 286. They are
+for the sake of various favors expected from the married partner, or
+from his or her relations, and thus from the fear of losing such favors,
+n. 287. They are for the sake of having blemishes excused, and thereby
+of avoiding disgrace, n. 288. They are for the sake of reconciliations,
+n. 289. In case favor does not cease with the wife, when faculty ceases
+with the man, there may exist a friendship resembling conjugial
+friendship when the parties grow old, n. 290. There are various species
+of apparent love and friendship between married partners, one of whom is
+brought under the yoke, and therefore is subject to the other, n. 291.
+In the world there are infernal marriages between persons who interiorly
+are the most inveterate enemies, and exteriorly are as the closest
+friends, n. 292.
+
+ON BETROTHINGS AND NUPTIALS, n. 295-314.
+
+The right of choice belongs to the man, and not to the woman, n. 296.
+The man ought to court and intreat the woman respecting marriage with
+him, and not the woman the man, n. 297. The woman ought to consult her
+parents, or those who are in the place of parents, and then deliberate
+with herself before she consents, n. 298, 299. After a declaration of
+consent, pledges are to be given, n. 300. Consent is to be secured and
+established by solemn betrothing, n. 301. By betrothing, each party is
+prepared for conjugial love, n. 302. By betrothing, the mind of the one
+is united to the mind of the other, so as to effect a marriage of the
+spirit previous to a marriage of the body, n. 303. This is the case with
+those who think chastely of marriages; but it is otherwise with those
+who think unchastely of them, n. 304. Within the time of betrothing it
+is not allowable to be connected corporeally, n. 305. When the time of
+betrothing is completed, the nuptials ought to take place, n. 306.
+Previous to the celebration of the nuptials, the conjugial covenant is
+to be ratified in the presence of witnesses, n. 307. Marriage is to be
+consecrated by a priest, n. 308. The nuptials are to be celebrated with
+festivity, n. 309. After the nuptials, the marriage of the spirit is
+made also the marriage of the body, and thereby a full marriage, n. 310.
+Such is the order of conjugial love with its modes, from its first heat
+to its first torch, n. 311. Conjugial love precipitated without order
+and the modes thereof, burns up the marrows, and is consumed, n. 312.
+The states of the minds of each of the parties proceeding in successive
+order, flow into the state of marriage; nevertheless in one manner with
+the spiritual and in another with the natural, n. 313. There are
+successive and simultaneous order, and the latter is from the former and
+according to it, n. 314.
+
+ON REPEATED MARRIAGES, n. 317-355.
+
+After the death of a married partner, again to contract wedlock, depends
+on the preceding conjugial love, n. 318. After the death of a married
+partner, again to contract wedlock, depends also on the state of
+marriage in which the parties had lived, n. 319. With those who have not
+been in love truly conjugial, there is no obstacle or hindrance to their
+again contracting wedlock, n. 320. Those who had lived together in love
+truly conjugial, are unwilling to marry again, except for reasons
+separate from conjugial love, n. 321. The state of a marriage of a youth
+with a maiden differs from that of a youth with a widow, n. 322. Also
+the state of marriage of a widower with a maiden differs from that of a
+widower with a widow, n. 323. The varieties and diversities of these
+marriages, as to love and its attributes, are innumerable, n. 324. The
+state of a widow is more grievous that that of a widower n. 325.
+
+ON POLYGAMY, n. 332-352.
+
+Love truly conjugial can only exist with one wife, consequently neither
+can friendship, confidence, ability truly conjugial, and such a
+conjunction of minds that two may be one flesh, n. 333, 334. Thus
+celestial blessedness, spiritual satisfactions, and natural delights,
+which from the beginning were provided for those who are in love truly
+conjugial, can only exist with one wife, n. 335. All those things can
+only exist from the Lord alone; and they do not exist with any but those
+who come to him alone, and live according to his commandments, n. 336.
+Consequently love truly conjugial with its felicities can only exist
+with those who are of the Christian church, n. 337. Therefore a
+Christian is not allowed to marry more than one wife, n. 338. If a
+Christian marries several wives, he commits not only natural but also
+spiritual adultery, n. 339. The Israelitish nation was permitted to
+marry several wives, because they had not the Christian church, and
+consequently love truly conjugial could not exist with them, n. 340. At
+this day the Mahometans are permitted to marry several wives, because
+they do not acknowledge the Lord Jesus Christ to be one with Jehovah the
+Father, and thereby to be the God of heaven and earth, and hence cannot
+receive love truly conjugial, n. 341. The Mahometan heaven is out of the
+Christian heaven, and is divided into two heavens, the inferior and the
+superior; and only those are elevated into their superior heaven, who
+renounce concubines, and live with one wife, and acknowledge our Lord as
+equal to God the Father, to whom is given dominion over heaven and
+earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial
+chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A
+polygamist, so long as he remains such, cannot become spiritual, n. 347.
+Polygamy is not sin with those who live in it from a religious notion,
+n. 348. Polygamy is not sin with those who are in ignorance respecting
+the Lord, n. 349, 350. Of these, although polygamists, such are saved as
+acknowledge a God, and from a religious notion live according to the
+civil laws of justice, n. 351. But none either of the latter or of the
+former can be associated with the angels in the Christian heavens, n.
+352.
+
+ON JEALOUSY, n. 357-379.
+
+Zeal considered in itself is like the ardent fire of love, n. 358. The
+burning or flame of that love, which is zeal, is a spiritual burning or
+flame, arising from an infestation and assault of the love, n. 356-361.
+The quality of a man's zeal is according to the quality of his love;
+thus it differs according as the love is good or evil, n. 362. The zeal
+of a good love and the zeal of an evil love, are alike in externals, but
+altogether different in internals, n. 363, 364. The zeal of a good love
+in its internals contains a hidden store of love and friendship: but the
+zeal of an evil love in its internals contains a hidden store of hatred
+and revenge, n. 365, 366. The zeal of conjugial love is called jealousy,
+n. 367. Jealousy is like an ardent fire against those who infest love
+exercised towards a married partner, and like a terrible fear for the
+loss of that love, n. 368. There is spiritual jealousy with monogamists,
+and natural with polygamists, n. 369, 370. Jealousy with those married
+partners who tenderly love each other, is a just grief grounded in sound
+reason, lest conjugial love should be divided, and should thereby
+perish, n. 371, 372. Jealousy, with married partners who do not love
+each other, is grounded in several causes; arising in some instances
+from various mental weaknesses, n. 373-375. In some instances there is
+not any jealousy; and this also from various causes, n. 376. There is a
+jealousy also in regard to concubines, but not such as in regard to
+wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378.
+The jealousy of men and husbands is different from that of women and
+wives, n. 379.
+
+ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n.
+385-414.
+
+Two universal spheres proceed from the Lord to preserve the universe in
+its created state; of which the one is the sphere of procreating, and
+the other the sphere of protecting the things procreated, n. 386. These
+two universal spheres make a one with the sphere of conjugial love and
+the sphere of the love of infants, n. 387. These two spheres universally
+and singularly flow into all things of heaven and all things of the
+world, from first to last, n. 388-390. The sphere of the love of infants
+is a sphere of protection and support of those who cannot protect and
+support themselves, n. 391. This sphere affects both the evil and the
+good, and disposes every one to love, protect, and support his offspring
+from his own love, n. 392. This sphere principally affects the female
+sex, thus mothers; and the male sex, or fathers, by derivation from
+them, n. 393. This sphere is also a sphere of innocence and peace (from
+the Lord,) n. 394. The sphere of innocence flows into infants, and
+through them into the parents, and affects them, n. 395. It also flows
+into the souls of the parents, and unites with the same sphere with the
+infants; and it is principally insinuated by means of the touch, n. 396,
+397. In the degree in which innocence retires from infants, affection
+and conjunction also abate, and this successively, even to separation,
+n. 398. A state of rational innocence and peace with parents towards
+infants, is grounded in the circumstance, that they know nothing and can
+do nothing from themselves, but from others, especially from the father
+and mother; and this state successively retires, in proportion as they
+know and have ability from themselves, and not from others, n. 399. The
+sphere of the love of procreating advances in order from the end through
+causes into effects, and makes periods; whereby creation is preserved in
+the state foreseen and provided for, n. 400, 401. The love of infants
+descends, and does not ascend, n. 402. Wives have one state of love
+before conception, and another state after, even to the birth, n. 403.
+With parents conjugial love is conjoined with the love of infants by
+spiritual causes, and thence by natural, n. 404. The love of infants and
+children is different with spiritual married partners from what it is
+with natural, n. 405-407. With the spiritual, that love is from what is
+interior or prior, but with the natural, from what is exterior or
+posterior, n. 408. In consequence hereof that love prevails with married
+partners who mutually love each other, and also with those who do not at
+all love each other, n. 409. The love of infants remains after death,
+especially with women, n. 410. Infants are educated under the Lord's
+auspices by such women, and grow in stature and intelligence as in the
+world, n. 411, 412. It is there provided by the Lord, that with those
+infants the innocence of infancy becomes the innocence of wisdom, (and
+thus they become angels) n. 413, 414.
+
+
+PART THE SECOND.
+
+PRELIMINARY NOTE BY THE EDITOR.
+
+ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443.
+
+It is not known what adulterous love is, unless it be known what
+conjugial love is, n. 424. Adulterous love is opposed to conjugial love,
+n. 425. Adulterous love is opposed to conjugial love, as the natural man
+viewed in himself is opposed to the spiritual man, n. 426. Adulterous
+love is opposed to conjugial love, as the connubial connection of what
+is evil and false is opposed to the marriage of good and truth, n. 427,
+428. Hence adulterous love is opposed to conjugial love as hell is to
+heaven, n. 429. The impurity of hell is from adulterous love, and the
+purity of heaven from conjugial love, n. 430. In the church, the
+impurity and the purity are similarly circumstanced, n. 431. Adulterous
+love more and more makes a man (_homo_) not a man (_homo_), and a man
+(_vir_) not a man (_vir_); and conjugial love makes a man (_homo_) more
+and more a man (_homo_) and a man (_vir_), n. 432, 433. There are a
+sphere of adulterous love and a sphere of conjugial love, n. 434. The
+sphere of adulterous love ascends from hell, and the sphere of conjugial
+love descends from heaven, n. 435. In each world those two spheres meet,
+but do not unite, n. 436. Between those two spheres there is an
+equilibrium, and man is in it, n. 437. A man can turn himself to
+whichever sphere he pleases; but so far as he turns himself to the one,
+so far he turns himself from the other, n. 438. Each sphere brings with
+it delights, n. 439. The delights of adulterous love commence from the
+flesh, and are of the flesh even in the spirit; but the delights of
+conjugial love commence in the spirit, and are of the spirit even in the
+flesh, n. 440, 441, The delights of adulterous love are the pleasures of
+insanity; but the delights of conjugial love are the delights of wisdom,
+n. 442, 443.
+
+ON FORNICATION, n. 444*-460.
+
+Fornication is of the love of the sex, n. 445. The love of the sex, from
+which fornication is derived, commences when a youth begins to think and
+act from his own understanding, and his voice to be masculine, n. 446.
+Fornication is of the natural man, n. 447. Fornication is lust, but not
+the lust of adultery, n. 448, 449. With some men, the love of the sex
+cannot without hurt be totally checked from going forth into
+fornication, n. 450. Therefore in populous cities public stews are
+tolerated, n. 451. Fornication is light, so far as it looks to conjugial
+love, and gives this love the preference, n. 452. The lust of
+fornication is grievous, so far as it looks to adultery, n. 453. The
+lust of fornication is more grievous as it verges to the desire of
+varieties and of defloration, n. 454. The sphere of the lust of
+fornication, such as it is in the beginning, is a middle sphere between
+the sphere of adulterous love and the sphere of conjugial love, and
+makes an equilibrium, n. 455. Care is to be taken, lest by immoderate
+and inordinate fornications conjugial love be destroyed, n. 456.
+Inasmuch as the conjugial principle of one man with one wife is the
+jewel of human life, and the reservoir of the Christian religion, n.
+457, 458. With those who, from various reasons, cannot as yet enter into
+marriage, and from their passion for the sex, cannot moderate their
+lusts, this conjugial principle may be preserved, if the vague love of
+the sex be confined to one mistress, n. 459. Keeping a mistress is
+preferable to vague amours, provided only one be kept, and she be
+neither a maiden nor a married woman, and the love of the mistress be
+kept separate from conjugial love, n. 460.
+
+ON CONCUBINAGE, n. 462-476.
+
+There are two kinds of concubinage, which differ exceedingly from each
+other, the one conjointly with a wife, the other apart from a wife, n.
+463. Concubinage conjointly with a wife, is altogether unlawful for
+Christians, and detestable, n. 464. It is polygamy, which has been
+condemned, and is to be condemned by the Christian world, n. 465. It is
+an adultery whereby the conjugial principle, which is the most precious
+jewel of the Christian life, is destroyed, n. 466. Concubinage apart
+from a wife, when it is engaged in from causes legitimate, just, and
+truly excusatory, is not unlawful, n. 467. The legitimate causes of this
+concubinage are the legitimate causes of divorce, while the wife is
+nevertheless retained at home, n. 468, 469. The just causes of this
+concubinage are the just causes of separation from the bed, n. 470. Of
+the excusatory causes of this concubinage some are real and some not, n.
+471. The really excusatory causes are such as are grounded in what is
+just, n. 472, 473. The excusatory causes which are not real are such as
+are not grounded in what is just, although in the appearance of what is
+just, n. 474. Those who, from causes legitimate, just, and really
+excusatory, are engaged in this concubinage, may at the same time be
+principled in conjugial love, n. 475. While this concubinage continues,
+actual connection with a wife is not allowable, n. 476.
+
+ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499.
+
+There are three genera of adulteries,--simple, duplicate, and
+triplicate, n. 479. Simple adultery is that of an unmarried man with
+another's wife, or of an unmarried woman with another's husband, n. 480,
+481. Duplicate adultery is that of a husband with another's wife, or of
+a wife with another's husband, n. 482, 483. Triplicate adultery is with
+relations by blood, n. 484. There are four degrees of adulteries,
+according to which they have their predications, their charges of blame,
+and after death their imputation, n. 485. Adulteries of the first degree
+are adulteries of ignorance, which are committed by those who cannot as
+yet, or cannot at all, consult the understanding, and thence check them,
+n. 486. In such cases adulteries are mild, n. 487. Adulteries of the
+second degree are adulteries of lust, which are committed by those who
+indeed are able to consult the understanding, but from accidental causes
+at the moment are not able, n. 488. Adulteries committed by such persons
+are imputatory, according as the understanding afterwards favors them or
+not, n. 489. Adulteries of the third degree are adulteries of the
+reason, which are committed by those who with the understanding confirm
+themselves in the persuasion that they are not evils of sin, n. 490. The
+adulteries committed by such persons are grievous, and are imputed to
+them according to confirmations, n. 491. Adulteries of the fourth degree
+are adulteries of the will, which are committed by those who make them
+lawful and pleasing, and who do not think them of importance enough to
+consult the understanding respecting them, n. 492. The adulteries
+committed by these persons are exceedingly grievous, and are imputed to
+them as evils of purpose, and remain in them as guilt, n. 493.
+Adulteries of the third and fourth degree are evils of sin, according to
+the quantity and quality of understanding and will in them, whether they
+are actually committed or not, n. 494. Adulteries grounded in purpose of
+the will, and adulteries grounded in confirmation of the understanding,
+render men natural, sensual, and corporeal, n. 495, 496. And this to
+such a degree, that at length they reject from themselves all things of
+the church and of religion, n. 497. Nevertheless they have the powers of
+human rationality like other men, n. 498. But they use that rationality
+while they are in externals, but abuse it while they are in externals,
+n. 499.
+
+ON THE LUST OF DEFLORATION, n. 501-505.
+
+The state of a virgin or undeflowered woman before and after marriage,
+n. 502. Virginity is the crown of chastity and the certificate of
+conjugial love, n. 503. Defloration, without a view to marriage as an
+end, is the villany of a robber, n. 504. The lot of those who have
+confirmed themselves in the persuasion that the lust of defloration is
+not an evil of sin, after death is grievous, n. 505.
+
+ON THE LUST OF VARIETIES, n. 506-510.
+
+By the lust of varieties is meant the entirely dissolute lust of
+adultery, n. 507. That lust is love, and at the same time loathing, in
+regard to the sex, n. 508. The lot of those (who have been addicted to
+that lust) after death is miserable, since they have not the inmost
+principle of life, n. 510.
+
+ON THE LUST OF VIOLATION, n. 511, 512.
+
+ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514.
+
+ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL
+MARRIAGE, n. 515-520.
+
+ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531.
+
+The evil in which every one is principled, is imputed to him after
+death; and so also the good, n. 524. The transference of the good of one
+person into another is impossible, n. 525. Imputation, if by it is meant
+such transference, is a frivolous term, n. 526. Evil or good is imputed
+to every one according to the quality of his will and of his
+understanding, n. 527-529. Thus adulterous love is imputed to every one,
+n. 530. Thus also conjugial love is imputed to every one, n. 531.
+
+
+INDEX TO THE MEMORABLE RELATIONS.
+
+
+Conjugial love seen in its form with two conjugial partners, who were
+conveyed down from heaven in a chariot, n. 42, 43.
+
+Three novitiates from the world receive information respecting marriages
+in heaven, n. 44.
+
+On the chaste love of the sex, n. 55.
+
+On the temple of wisdom, where the causes of beauty in the female sex
+are discussed by wise ones, n. 56.
+
+On conjugial love with those who lived in the golden age, n. 75.
+
+On conjugial love with those who lived in the silver age, n. 76.
+
+On conjugial love with those who lived in the copper age, n. 77.
+
+On conjugial love with those who lived in the iron age, n. 78.
+
+On conjugial love with those who lived after those ages, n. 79, 80.
+
+On the glorification of the Lord by the angels in the heavens, on
+account of his advent, and of conjugial love, which is to be restored at
+that time, n. 81.
+
+On the precepts of the New Church, n. 82.
+
+On the origin of conjugial love, and of its virtue or potency, discussed
+by an assembly of the wise from Europe, n. 103, 104.
+
+On a paper let down from heaven to the earth, on which was written, The
+marriage of good and truth, n. 115.
+
+What the image and likeness of God is, and what the tree of life, and
+the tree of the knowledge of good and evil, n. 132-136.
+
+Two angels out of the third heaven give information respecting conjugial
+love there, n. 137.
+
+On the ancients in Greece, who inquired of strangers, What news from the
+earth? Also, on men found in the woods, n. 151*-154*.
+
+On the golden shower and hall, where the wives said various things
+respecting conjugial love, n. 155*.
+
+The opinion of the ancient sophi in Greece respecting the life of men
+after death, n. 182.
+
+On the nuptial garden called Adramandoni, where there was a conversation
+respecting the influx of conjugial love, n. 183.
+
+A declaration by the ancient sophi in Greece respecting employments in
+heaven, n. 207.
+
+On the golden shower and hall, where the wives again conversed
+respecting conjugial love, n. 208.
+
+On the judges who were influenced by friendship, of whom it was
+exclaimed, O how just! n. 231.
+
+On the reasoners, of whom it was exclaimed, O how learned! n. 232.
+
+On the confirmatory, of whom it was exclaimed, O how wise! n. 233.
+
+On those who are in the love of ruling from the love of self, n.
+261-266.
+
+On those who are in the love of possessing all things of the world, n.
+267, 268.
+
+On Lucifer, n. 269.
+
+On conjugial cold, n. 270.
+
+On the seven wives sitting on a bed of roses, who said various things
+respecting conjugial love, n. 293.
+
+Observations by the same wives on the prudence of women, n. 294.
+
+A discussion what the soul is, and what is its quality, n. 315.
+
+On the garden, where there was a conversation respecting the divine
+providence in regard to marriages, n. 316.
+
+On the distinction between what is spiritual and what is natural, n.
+326-329.
+
+Discussions, whether a woman who loves herself for her beauty, loves her
+husband; and whether a man who loves himself for his intelligence, loves
+his wife, n. 330, 331.
+
+On self-prudence, n. 353.
+
+On the perpetual faculty of loving a wife in heaven, n. 355, 356.
+
+A discussion, whether nature is of life, or life of nature; also
+respecting the centre and expanse of life and nature, n. 380.
+
+Orators delivering their sentiments on the origin of beauty in the
+female sex, n. 381-384.
+
+That all things which exist and take place in the natural world, are
+from the Lord through the spiritual world, n. 415-422.
+
+On the angels who were ignorant of the nature and meaning of adultery,
+n. 444.
+
+On delight, which is the universal of heaven and hell, n. 461.
+
+On an adulterer who was taken up into heaven, and there saw things
+inverted n. 477.
+
+On three priests who were accused by adulterers, n. 500.
+
+That determined and confirmed adulterers do not acknowledge anything of
+heaven and the church, n. 521, 522.
+
+On the new things revealed by the Lord, n. 532.
+
+
+
+INDEX TO CONJUGIAL LOVE.
+
+       *       *       *       *       *
+
+_The Numbers refer to the Paragraphs, and not to the Pages_.
+
+       *       *       *       *       *
+
+ABOMINATION OF DESOLATION. Matt. xxiv. 15, signifies the falsification
+and deprivation of all truth, 80.
+
+ABSENCE in the spiritual world, its cause, 171.
+
+ACTION.--In all conjunction by love there must be action, reception, and
+reaction, 293. From the will, which in itself is spiritual, actions
+flow, 220.
+
+ACTIVITY is one of the moral virtues which respect life, and enter into
+it, 164. The activity of love makes a sense of delight, 461. The influx
+of Love and wisdom from the Lord is the essential activity from which
+comes all delight, 461. From conjugial love, as from a fountain, issue
+the activities and alacrities of life, 249.
+
+ACTORS.--In heaven, out of the cities, are exhibited stage
+entertainments, wherein the actors represent the various virtues and
+graces of moral life, 17, 79.
+
+ACTUALLY, 66, 98, 178, &c.
+
+_Obs._--This expression is used to distinguish _Actualiter_ from
+_Realiter_, of which the author also makes use; thus between _actually_
+and _really_, there is the same distinction as between _actual_ taken in
+a philosophical sense, and _real_.
+
+ACUTION.--The spiritual purification of conjugial love may be compared
+with the purification of natural spirits effected by chemists, and
+called acution, 145.
+
+ADAM.--In what his sin consisted, 444. Error of those who believe that
+Adam was wise and did good from himself, and that this was his state of
+integrity, 135. The evil in which each man is born, is not derived
+hereditarily from Adam, but from his parents, 525. If it is believed
+that the guilt of Adam is inscribed on all the human race, it is because
+few reflect on any evil in themselves, and thence know it, 525. Adam and
+man are one expression in the Hebrew tongue, 156*.
+
+ADJUNCTION.--The union of the soul and mind of one married partner to
+those of the other, is an actual adjunction, and cannot possibly be
+dissolved, 321. This adjunction is close and near according to the love,
+and approaching to contact with those who are principled in love truly
+conjugial, 158. It may be called spiritual cohabitation, which takes
+place with married partners who love each other tenderly, however remote
+their bodies may be from each other, 158.
+
+ADMINISTRATIONS in the spiritual world, 207. The discharge of them is
+attended with delight, 207.
+
+ADMINISTRATORS.--In the spiritual world there are administrators, 207.
+
+ADORATIONS.--Why the ancients in their adorations turned their faces to
+the rising sun, 342.
+
+ADRAMANDONI is the name of a garden in the spiritual world; this word
+signifies the delight of conjugial love, 183.
+
+ADULTERERS.--As soon as a man actually becomes an adulterer, heaven is
+closed to him, 500. Adulterers become more and more not men, 432. There
+are four kinds of adulterers:--1st, Adulterers from a purposed principle
+are those who are so from the lust of the will; 2d, adulterers from a
+confirmed principle are those who are so from the persuasion of the
+understanding; 3d, adulterers from a deliberate principle are those who
+are so from the allurements of the senses; 4th, adulterers from a
+non-deliberate principle are those who are not in the faculty or not in
+the liberty of consulting the understanding, 432. Those of the two
+former kinds become more and more not men, but the two latter kinds
+become men as they recede from those errors, 432. Reasonings of
+adulterers, 500. Every unclean principle of hell is from adulterers,
+500, 477. Whoever is in spiritual adultery is also in natural adultery,
+520.
+
+ADULTERERS from a deliberate principle and from a non-deliberate
+principle, 432.
+
+ADULTERY, by, is meant scortation opposite to marriage, 480. The
+horrible nature of adultery, 483. Spiritual adultery is the connection
+of evil and the false, 520. Adulteries are the complex of all evils,
+356. Why hell in the total is called adultery, 520. There are three
+genera of adulteries, simple, duplicate, and triplicate, 478, 484. There
+are four degrees of adulteries, according to which they have their
+predications, their charges of blame, and after death, their
+imputations, 485-499:--1st, Adulteries of ignorance, &c., 486, 487; 2d,
+adulteries of lust, 488, 489; 3d, adulteries of the reason or
+understanding, &e., 490, 491; 4th, adulteries of the will, 492, 493. The
+distinction between adulteries of the will and those of the
+understanding, 490. The adultery of the reason is less grievous than the
+adultery of the will, 490.--Accessories of adultery and aggravations of
+it, 454. Adultery is the cause of divorce, 255. Representative of
+adultery in its business, 521.
+
+AFFECT.
+
+_Obs._--This word signifies to impress with affection either good or
+bad.
+
+AFFECTIONS which are merely derivations of the love, form the will, and
+make and compose it, 197. Every affection of love belongs to the will,
+for what a man loves, that he also wills, 196. Every affection has its
+delight, 272. Affections, with the thoughts thence derived, appertain to
+the mind, and sensations, with the pleasures thence derived, appertain
+to the body, 273. In the natural world, almost all are capable of being
+joined together as to external affections, but not as to internal
+affections, if these disagree and appear, 272. In the spiritual world
+all are conjoined as to internal affections, but not according to
+external, unless these act in unity with the internal, 273. The
+affections according to which wedlock is commonly contracted in the
+world, are external, 274; but in that case they are not influenced by
+internal affections, which conjoin minds, the bonds of wedlock are
+loosed in the house, 275. By internal affections are meant the mutual
+inclinations which influence the mind of each of the parties from
+heaven; whereas by external affections are meant the inclinations which
+influence the mind of each of the parties from the world, 277. The
+external affections by death follow the body, and are entombed with it,
+those only remaining which cohere with internal principles, 320. Women
+were created by the Lord affections of the wisdom of men, 56. Their
+affection of wisdom is essential beauty, 56. All the angels are
+affections of love in a human form, 42: the ruling affection itself
+shines forth from their faces; and from their affection, and according
+to it, the kind and quality of their raiment is derived and determined,
+42.
+
+AFFLICTION, great, Matt. xxiv. 21, signifies the state of the church
+infested by evils and falses, 80.
+
+AFFLUX, 293.
+
+_Obs._--Afflux is that which flows _upon_ or _towards_, and remains
+generally in the external, without penetrating interiorly, _A.C._, n.
+7955. Efflux is that which flows _from_, and is generally predicated of
+that which proceeds from below upwards. Influx is that which flows
+_into_, or which penetrates interiorly, provided it meets with no
+obstacle; it is generally used when speaking of that which comes from
+above, thus from heaven, that is, from the Lord through heaven.
+
+AFRICANS more intelligent than the learned of Europe, 114.
+
+AGE.--The common states of a man's life are called infancy, childhood,
+youth, manhood, and old age, 185. Unequal ages induce coldness in
+marriage, 250. In the heavens there is no inequality of age, all there
+are in one flower of youth, and continue therein to eternity, 250.
+Golden age, 75. Silver age or period, 76. Copper age, 77. Iron age, 78.
+Age of iron mixed with miry clay, 79. Age of gold, 42, 75; of silver,
+76; of copper, 77; of iron, 78; of iron mixed with clay, 79. The ages of
+gold, silver, and copper are anterior to the time of which we have any
+historical records, 73. Men of the golden age knew and acknowledged that
+they were forms receptive of life from God, and that on this account
+wisdom was inscribed on their souls and hearts, and hence that they saw
+truth from the light of truth, and by truths perceived good from the
+delight of the love thereof, 153*. All those who lived in the silver age
+had intelligence grounded in spiritual truths, and thence in natural
+truths, 76.
+
+AID, mutual, of husband and wife, 176.
+
+ALACRITY is one of those moral virtues which have respect to life, and
+enter into it, 164.
+
+ALCOHOL.--Wisdom purified may be compared with alcohol, which is a
+spirit highly rectified, 145.
+
+ALCORAN, 342.
+
+ALPHA, the, and the Omega.--Why the Lord is so called, 326.
+
+ALPHABET in the spiritual world, each letter of it is significative,
+326.
+
+AMBASSADOR in the spiritual world discussing with two priests on the
+subject of human prudence, 354.
+
+ANCIENTS.--Of marriages among the ancients, and the most ancient, 75,
+77. The most ancient people in this world did not acknowledge any other
+wisdom than the wisdom of life; but the ancient people acknowledged the
+wisdom of reason as wisdom, 130. Precepts concerning marriages left by
+the ancient people to their posterity, 77. Angels are men; their form is
+the human form, 30. They appear to man when the eyes of his spirit are
+opened, 30. All the angels are affections of love in the human form, 42.
+Angels who are loves, and thence wisdoms, are called celestial, and with
+them conjugial love is celestial; angels who are wisdoms, and thence
+loves, are called spiritual, and similar thereto is their conjugial
+principle, 64. There are among the angels some of a simple, and some of
+a wise character, and it is the part of the wise to judge, when the
+simple, from their simplicity and ignorance, are doubtful about what is
+just, or through mistake wander from it, 207. Every angel has conjugial
+love with its virtue, ability, and delights, according to his
+application to the genuine use in which he is, 207. Every man has angels
+associated to him from the Lord, and such is his conjunction with them,
+that if they were taken away, he would instantly fall to pieces, 404.
+
+ANGER.--Why it is attributed to the Lord, 366.
+
+ANIMALS.--Wonderful things conspicuous in the productions of animals,
+416. Every animal is led by the love implanted in his science, as a
+blind person is led through the streets by a dog, 96. See _Beasts_.
+
+ANIMUS.--By _animus_ is meant the affections, and thence the external
+inclinations, which are principally insinuated after birth by education,
+social intercourse, and consequent habits of life, 246.
+
+_Obs._--These affections and inclinations constitute a sort of inferior
+mind.
+
+ANTIPATHY.--In the spiritual world, antipathies are not only felt, but
+also appear in the face, the discourse, and the gesture, 273. It is
+otherwise in the natural world, where antipathies may be concealed, 272.
+Among certain married partners in the natural world, there is an
+antipathy in their internals, and an apparent sympathy in their
+externals, 292. Antipathy derives its origin from the opposition of
+spiritual spheres which emanate from subjects, 171.
+
+ANTIQUITY.--Memorable things of antiquity seen in heaven amongst a
+nation that lived in the copper age, 77.
+
+AORTA, 315.
+
+APES.--Of those in hell who appear like apes, 505.
+
+APOCALYPSE.--A voice from heaven commanded Swedenborg to apply to the
+work begun in the Apocalypse, and finish it within two years, 522, 532.
+
+APOPLEXY.--Permanent infirmity, arising from apoplexy, a cause of
+separation, 253, 470.
+
+APPEARANCE.--Spaces in the spiritual world are appearances; distances,
+also, and presences are appearances, 158. The appearances of distances
+and presences there, are according to the proximities, relationships,
+and affinities of love, 158. Those things which, from their origin, are
+celestial and spiritual, are not in space, but in the appearances of
+space, 158.
+
+_Obs._--Those things which in the spiritual world are present to the
+sight of spirits and angels are called _appearances_; those things are
+called appearances, because, corresponding to the interiors of spirits
+and of angels, they vary according to the states of those interiors.
+There are real appearances and appearances unreal; the unreal
+appearances are those which do not correspond to the interiors. See
+_Heaven and Hell_.
+
+APPROPRIATION of evil how it is effected, 489.
+
+ARCANA of wisdom respecting conjugial love; it is important that they
+should be discovered, 43. Arcana of conjugial love concealed with wives,
+166, 155*, 293. Arcanum relative to conception, which takes place though
+the souls of two married partners be disjoined, 245. Arcanum respecting
+the actual habitation of every man in some society, either of heaven or
+hell, 530. Arcana known to the ancients, and at this day lost, 220.
+Arcana revealed, which exceed in excellence all the arcana heretofore
+revealed since the beginning of the church, 532. These arcana are yet
+reputed on earth as of no value, 533.
+
+ARCHITECTONIC ART, the, is in its essential perfection in heaven, and
+hence are derived all the rules of that art in the world, 12.
+
+ARISTIPPUS, 151*.
+
+ARISTOTLE, 151*.
+
+ARMIES of the Lord Jehovah. Thus the most ancient people called
+themselves, 75.
+
+ARTIFICERS in the spiritual world, 207: wonderful works which they
+execute there, 207.
+
+AS FROM HIMSELF, 132, 134, 269, 340.
+
+ASSAULT.--How love defends itself when assaulted, 361.
+
+ASSES.--Of those who, in the spiritual world, appear at a distance like
+asses heavily laden, 232. Blazing ass upon which a pope was seated in
+hell, 265.
+
+ASSOCIATE, to.--All in the heavens are associated according to
+affinities and relationships of love, and have habitations accordingly,
+50.
+
+ASTRONOMY is one of those sciences by which an entrance is made into
+things rational, which are the ground of rational wisdom, 163.
+
+ATHEISTS, who are in the glory of reputation arising from self-love, and
+thence in a high conceit of their own intelligence, enjoy a more sublime
+rationality than many others; the reason why, 269. Why the understanding
+of atheists, in spiritual light, appeared open beneath but closed above,
+421.
+
+ATHENAEUM, city of, in the spiritual world, 151*, 182, 207. Sports of
+the Athenaeides, 207. These games were spiritual exercises, 207.
+
+ATMOSPHERES.--The world is distinguished into regions as to the
+atmospheres, the lowest of which is the watery, the next above is the
+aerial, and still higher is the etherial, above which there is also the
+highest, 188, The reason why the atmosphere appears of a golden color in
+the heaven in which the love of uses reigns, 266.
+
+AURA.--Thus the superior atmosphere is named, 145. The aura is the
+continent of celestial light and heat, or of the wisdom and love in
+which the angels are principled, 145. See _Atmospheres_.
+
+AUTHORESSES, learned.--Examination of their writings in the spiritual
+world in their presence, 175.
+
+AVERSION between married partners arises from spiritual cold, 236.
+Whence arises aversion on the part of the husband towards the wife, 305.
+Aversion between married partners arises from a disunion of souls and a
+disjunction of minds, 236.
+
+BACK, the.--The sphere which issues forth from man encompasses him on
+the back and on the breast, lightly on the back, but more densely on the
+breast, 171, 224. The effect of this on married partners, who are of
+different minds and discordant affections. 171.
+
+BALANCE.--Love truly conjugal is like a balance in which the
+inclinations for iterated marriages are made, 318. The mind is kept
+balancing to another marriage, according to the degree of love in which
+it was principled in the former marriage, 318.
+
+BANK of roses, 8, 294.
+
+BATS, in the spiritual world, are correspondences and consequent
+appearances of the thoughts of confirmators, 233.
+
+BEARS signify those who read the Word in the natural sense, and see
+truths therein, without understanding, 193. Those who only read the
+Word, and imbibe thence nothing of doctrine, appear at a distance, in
+the spiritual world, like bears, 78.
+
+BEASTS are born into natural loves, and thereby into sciences
+corresponding to them; still they do not know, think, understand, and
+relish any sciences, but are led through them by their loves, almost as
+blind persons are led through the streets by dogs, 134. Beasts are born
+into all the sciences of their loves, thus into all that concerns their
+nourishment, habitation, love of the sex, and the education of their
+young, 133. Difference between man and beasts, 133, 134. Every beast
+corresponds to some quality, either good or evil, 76. Beasts in the
+spiritual world are representative, but in the natural world they are
+real, 133. Wild beasts in the spiritual world are correspondences, and
+thus representatives of the lusts in which the spirits are, 79. The
+state of men compared with that of beasts, 151*. Men like beasts, found
+in the forests, 151*. Beast-men, 233.
+
+BEAUTY.--The affection of wisdom is essential beauty, 56. Cause of
+beauty in the female sex, 56. Women have a two-fold beauty, one natural,
+which is that of the face and the body, and the other spiritual, which
+is that of the love and manners, 330. Beauty in the spiritual world is
+the form of the love and manners, 330. Discussion on the beauty of
+woman, 330. Origin of that beauty, 382-384. Ineffable beauty of a wife
+in the third heaven, 42.
+
+BEES.--Their wonderful instinct, 419.
+
+BEHIND.--In the spiritual world, it is not allowed any one to stand
+behind another, and speak to him, 444.
+
+BEINGS.--The desire to continue in its form is implanted by creation in
+all living beings, 361.
+
+BENEVOLENCE is one of those virtues which have respect to life and enter
+into it, 164.
+
+BETROTHINGS, of, 295-314. Reasons of betrothings, 301. By betrothing
+each party is prepared for conjugial love, 302. By betrothing, the mind
+of one is conjoined to the mind of the other, so as to effect a marriage
+of the spirit, previous to marriage, 303, 305. Of betrothings in heaven,
+20; 21.
+
+BIRDS in the spiritual world are representative forms, 76. Every bird
+corresponds to some good or bad quality, 76.
+
+BIRDS OF PARADISE.--In heaven the forms under which the chaste delights
+of conjugial love are presented to the view, are birds of paradise, &c.,
+430. A pair of birds of paradise represent the middle region of
+conjugial love, 270.
+
+BLESSEDNESS, 69, 180. Love receives its blessedness from communication
+by uses with others, 266. The infinity of all blessedness is in the
+Lord, 335.
+
+BLESSING of marriages by the priests, 308
+
+BLUE.--What the color blue signifies, 76.
+
+BODY, the material, is composed of watery and earthy elements, and of
+aerial vapors thence arising, 192. The material body of man is
+overcharged with lusts, which are in it as dregs that precipitate
+themselves to the bottom when the must of wine is clarified, 272. Such
+are the constituent substances of which the bodies of men in the world
+are composed, 272. The bodies of men viewed interiorly are merely forms
+of their minds exteriorly organized to effect the purposes of the soul,
+310. See _Mind_. Every thing which is done in the body is from a
+spiritual origin, 220. All things which are done in the body by man flow
+in from his spirit, 310. Man when stripped of his body is in his
+internal affections, which his body had before concealed, 273. What is
+in the spirit as derived from the body does not long continue, but the
+love which is in the spirit and is derived from the body does continue,
+162, 191. Marriages of the spirit ought to precede marriages of the
+body, 310.
+
+BOND.--The internal or spiritual bond must keep the external or natural
+in its order and tenor, 320. Wives love the bonds of marriage if the men
+do, 217. Unless the external affections are influenced by internal,
+which conjoin minds, the bonds of wedlock are loosed in the house, 275.
+
+BOOKS.--In heaven, as in the world, there are books, 207.
+
+BORN, to be.--Man is born in total ignorance, 134. Every man by birth is
+merely corporeal, and from corporeal he becomes natural more and more
+interiorly, and thus rational, and at length spiritual, 59, 305, 447. He
+becomes rational in proportion as he loves intelligence, and spiritual
+if he loves wisdom, 94, 102. Man is not born into any knowledge, and if
+he does not receive instruction from others, is viler than a beast, 350.
+Man is born without sciences, to the end that he may receive them all,
+and he is born into no love, to the intent that he may come into all
+love, 134. Every man is born for heaven and no one for hell, and every
+one comes into heaven (by influence) from the Lord, and into hell (by
+influence) from self, 350.
+
+BREAST, the, of man signifies wisdom, 198. All things which by
+derivation from the soul and mind have their determination in the body,
+first flow into the bosom, 179. The breast is as it were a place of
+public assembly, and a royal council chamber, and the body is as a
+populous city around it, 179. The sphere of the man's life encompasses
+him more densely on the breast, but lightly on the back, 171, 224. See
+_Back_.
+
+BRETHREN.--The Lord calls those brethren and sisters who are of his
+church, 120.
+
+BRIDE.--The church in the Word is called the bride and wife, 117.
+Clothing of a bride in heaven, 20.
+
+BRIDEGROOM.--The Lord in the Word is called the bridegroom and husband,
+117. Clothing of a bridegroom in heaven, 20.
+
+BRIMSTONE signifies the love of what is false, 80. Lakes of fire and
+brimstone, 79, 80.
+
+CABINET of antiquities in the spiritual world, 77.
+
+CALF, a golden, signifies the pleasure of the flesh, 535.
+
+CAP, a, signifies intelligence, 293. Turreted cap, 78.
+
+CAROTID ARTERIES, 315.
+
+CASTIGATION.--The spiritual purification of conjugial love may be
+compared with the purification of natural spirits effected by chemists,
+and named castigation, 145.
+
+CATS.--Comparison concerning them, 512.
+
+CAUSE.--See _End_. To speak from causes is the speech of wisdom, 75.
+Causes of coldness, separations, and divorces in marriages, 234-260.
+Causes of concubinage, 467-474.
+
+CAUSES, the various, of legitimate separation, 253, 470.
+
+CELEBRATION of the Lord from the Word, 81.
+
+CELESTIAL.--In proportion as a man loves his wife he becomes celestial
+and internal, 77.
+
+CELIBACY ought not to be preferred to marriage, 156. Chastity cannot be
+predicated of those who have renounced marriage by vows of perpetual
+celibacy, unless there be and remain in them the love of a life truly
+conjugial, 155. The sphere of perpetual celibacy infests the sphere of
+conjugial love, which is the very essential sphere of heaven, 54. Those
+who live in celibacy, if they are spiritual, are on the side of heaven,
+54. Those who in the world have lived a single life, and have altogether
+alienated their minds from marriage, in case they be spiritual, remain
+single; but if natural, they become whoremongers, 54. For those who in
+their single state have desired marriage, and have solicited it without
+success, if they are spiritual, blessed marriages are provided, but not
+until the; come into heaven, 54.
+
+CENTRE of nature and of life, 380.
+
+CERBERUS, 79.
+
+CEREBELLUM, the, is beneath the hinder part of the head, and is designed
+for love and the goods thereof, 444.
+
+CEREBRUM, the, is beneath the anterior and upper part of the head, and
+is designed for wisdom and the truths thereof, 444.
+
+CHANGE, the, of the state of life which takes place with men and with
+women by marriage, 184-206. By changes of the state of life are meant
+changes of quality as to the things appertaining to the understanding,
+and as to those appertaining to the will, 184. The changes which take
+place in man's internal principles are more perfectly continuous than
+those which take place in his external principles, 185. The changes
+which take place in internal principles are changes of the state of the
+will as to affections, and changes of the state of the understanding as
+to thoughts, 185. The changes of these two faculties are perpetual with
+man from infancy even to the end of his life, and afterwards to
+eternity, 185. These changes differ in the case of men and in the case
+of women, 187.
+
+CHARGES of blame are made by a judge according to the law, 485.
+Difference between predications, charges of blame, and imputations, 485.
+
+CHARIOT, a, signifies the doctrine of truth, 76.
+
+CHARITY is love, 10.
+
+CHARITY AND FAITH.--Good has relation to charity, and truth to faith,
+115, 124. To live well is charity, and to believe well is faith, 233.
+Charity and faith are the life of God in man, 135.
+
+CHASTE PRINCIPLE, concerning the, and the non-chaste, 138-156. The
+chaste principle and the non-chaste are predicated solely of marriages,
+and of such things as relate to marriages, 139. The Christian conjugial
+principle alone is chaste, 142. See _Conjugial_.
+
+CHASTITY OF MARRIAGE, 138, and following. See _Contents_. The chastity
+of marriage exists by a total abdication of what is opposed to it from a
+principle of religion, 147-149. The purity of conjugial love is what is
+called chastity, 139. Love truly conjugial is essential chastity, 139,
+143. Non-chastity is a removal of what is unchaste from what is chaste,
+138.
+
+CHEMISTRY is one of the sciences by which, as by doors, an entrance is
+made into things rational, which are the ground of rational wisdom, 163.
+
+CHEMISTS.--Spiritual purification compared to the natural purification
+of spirits effected by chemists, 145.
+
+CHILDREN born of parents who are principled in love truly conjugial,
+derive from their parents the conjugial principle of good and truth,
+202-205. Infants in heaven become men of stature and comeliness,
+according to the increments of intelligence with them; it is otherwise
+with infants on earth, 187. When they have attained the stature of young
+men of eighteen, and young girls of fifteen years of age, in this world,
+then marriages are provided by the Lord for them, 444. The love of
+infants remains after death, especially with women, 410. Infants are
+educated under the Lord's auspices by such women, 411. Little children
+in the Word signify those who are in innocence, 414. The love of infants
+corresponds to the defence of good and truth, 127.
+
+CHRIST.--The kingdom of Christ, which is heaven, is a kingdom of uses,
+7. To reign with Christ signifies to be wise, and to perform uses, 7.
+
+CHRISTIAN.--Love truly conjugial with its delights can only exist among
+those who are of the Christian church, 337. Not a single person
+throughout the Christian world is acquainted with the true nature of
+heavenly joy and eternal happiness, 4.
+
+CHRYSALISES, 418.
+
+CHURCH, the, is from the Lord, and exists with those who come to Him,
+and live according to His precepts, 129. The church is the Lord's
+kingdom in the world, corresponding to his kingdom in the heavens; and
+also the Lord conjoins them together, that they may make a one, 431. The
+church in general and in particular is a marriage of good and of truth,
+115. The church with man is formed by the Lord by means of truths to
+which good is adjoined, 122-124. The church with its goods and truths
+can never exist but with those who live in love truly conjugial with one
+wife, 76. The church is of both sexes, 21. The husband and wife together
+are the church; with these the church first implanted in the man and by
+the man in the wife, 125. How the church is formed by the Lord with two
+married partners, and how conjugial love is formed thereby, 68. The
+origin of the church and of conjugial love are in one place of abode,
+238.
+
+CIRCE, 521.
+
+CIRCLE.--What circles round the head represent in the spiritual life,
+269. Circle and increasing progression of conjugial love, 78.
+
+CIRCUMSTANCES and contingencies vary every thing, 485. The quality of
+every deed, and in general the quality of every thing, depends upon
+circumstances, 487.
+
+CIVIL things have relation to the world, they are statutes, laws, and
+rules, which bind men, so that a civil society and state may be composed
+of them in a well-connected order, 130. Civil things with man reside
+beneath spiritual things, and above natural things, 130.
+
+CIVILITY is one of the moral virtues which have respect to life, and
+enter into it, 164. In heaven they show each other every token of
+civility, 16.
+
+CLAY mixed with iron, 79.
+
+COHABIT, to.--When married partners have lived in love truly conjugial,
+the spirit of the deceased cohabits continually with that of the
+survivor, and this even to the death of the latter, 321.
+
+COHABITATION, spiritual, takes place with married partners who love each
+other tenderly, however remote their bodies may be from each other, 158.
+See _Adjunction_. Internal and external cohabitation, 322. With those
+who are principled in love truly conjugial the happiness of cohabitation
+increases, but it decreases with those who are not principled in
+conjugial love, 213.
+
+COHOBATION.--The spiritual purification of conjugial love may be
+compared to the purification of natural spirits, as effected by
+chemists, and called cohobation, 145.
+
+COLD.--Spirits merely natural grow intensely cold while they apply
+themselves to the side of some angel, who is in a state of love, 235.
+Spiritual cold in marriages is a disunion of souls, 236. Causes of cold
+in marriages, 237-250. Cold arises from various causes, internal,
+external, and accidental, all of which originate in a dissimilitude of
+internal inclinations, 275. Spiritual cold is the privation of spiritual
+heat, 285. Whence it arises, 235. Whence conjugial cold arises, 294.
+Every one who is insane in spiritual things is cold towards his wife,
+and warm towards harlots, 294.
+
+COLUMN.--Comparison of successive and simultaneous order to a column of
+steps, which, when it subsides, becomes a body ushering in a plane, 314.
+
+COMMUNICATIONS.--After death, married pairs enjoy similar communications
+with each other as in the world, 51.
+
+CONATUS is the very essence of motion, 215. From the endeavor of the two
+principles of good and truth to join themselves together into one,
+conjugial love exists by derivation, 288.
+
+CONCEPTIONS.--Between the disjoined souls of married partners there is
+effected conjunction in a middle love, otherwise there would be no
+conceptions, 245.
+
+CONCERTS of music and singing in the heavens, 17.
+
+CONCLUDE, to, from an interior and prior principle, is to conclude from
+ends and causes to effects, which is according to order; but to conclude
+from an exterior or posterior principle, is to conclude from effects to
+causes and ends, which is contrary to order, 408.
+
+CONCUBINAGE, 462-476. Difference between concubinage and pellicacy, 462.
+See _Pellicacy_. There are two kinds of concubinage which differ
+exceedingly from each other, the one conjointly with a wife, the other
+apart from a wife, 463. Concubinage conjointly with a wife is illicit to
+Christians and detestable, 464. See also 467, 476.
+
+CONCUBINE, 462.
+
+CONCUPISCENCE, concerning, 267. Every one is by truth interiorly in
+concupiscence, but by education exteriorly in intelligence, 267.
+Interesting particulars concerning concupiscence not visionary or
+fantastic, in which all men are born, 269. All the concupiscences of
+evil reside in the lowest region of the mind, which is called the
+natural; but in the region above, which is called the spiritual, there
+are not any concupiscences of evil, 305. In every thing that proceeds
+from the natural man there is concupiscence, 448. Imputation of
+concupiscence, 455. In the spiritual world every evil concupiscence
+presents a likeness of itself in some form, which is not perceived by
+those who are in the concupiscence, but by those who are at a distance,
+521.
+
+CONFIDENCE, full, is in conjugial love, and is derived from it, 180.
+Full confidence relates to the heart, 180.
+
+CONFINES OF HEAVEN.--Those who enter into extra-conjugial life are sent
+to their like, on the confines of heaven, 155.
+
+CONFIRM, to.--The understanding alone confirms, and when it confirms it
+engages the will to its party, 491. Every one can confirm evil equally
+as well as good, in like manner what is false as well as what is true.
+The reason why the confirmation of evil is perceived with more delight
+than the confirmation of good, and the confirmation of what is false
+with greater lucidity than the confirmation of what is true, 491.
+Intelligence does not consist in being able to confirm whatever a man
+pleases, but in being able to see that what is true is true, and that
+what is false is false, 233. Every one may confirm himself in favor of
+the divine principle or Being, by the visible things of nature, 416-419.
+Those who confirm themselves in favor of a divine principle or Being,
+attend to the wonderful things which are conspicuous in the productions
+both of vegetables and animals, 416. Those who had confirmed themselves
+in favor of nature, by what is visible in this world, so as to become
+atheists, appeared in spiritual light with the understanding open
+beneath, but closed above, 421.
+
+CONFIRMATIONS are effected by reasonings, which the mind seizes for its
+use, deriving them either from its superior region or its inferior, 491.
+The form of the human mind is according to confirmations turned towards
+heaven, if its confirmations are in favor of marriages, but turned to
+hell, if they are in favor of adulteries, 491. Confirmations of
+falsities, so as to make them appear like truths, are represented in the
+spiritual world under the forms of birds of night, 233. See _To
+Confirm_.
+
+CONFIRMATORS.--They are called such in the spiritual world who cannot at
+all see whether truth be truth, but yet can make whatever they will to
+be truth, 233. Their fate in the other life, 233.
+
+CONJUGIAL PAIRS.--It is provided by the Lord that conjugial pairs be
+born, and that these pairs be continually educated for marriage, neither
+the maiden nor the youth knowing any thing of the matter, 316.
+
+CONJUGIAL PRINCIPLE, the, of good and truth is implanted from creation
+in every soul, and also in the principles derived from the soul, 204.
+The conjugial principle fills the universe from first principles to
+last, and from a man even to a worm, 204. It is inscribed on the soul,
+to the end that soul may be propagated from soul, 236. It is inscribed
+on both sexes from inmost principles to ultimates, and a man's quality
+as to his thoughts and affections, and consequently as to his bodily
+actions and behavior, is according to that principle, 140. In every
+substance, even the smallest, there is a conjugial principle, 316. In
+the minutest things with man, both male and female, there is a conjugial
+principle: still the conjugial principle with the male is different from
+what it is with the female, 316. There is implanted in every man from
+creation, and consequently from his birth, an internal conjugial
+principle, and an external conjugial principle; man comes first into the
+latter, and as he becomes spiritual he comes into the former. 148, 188.
+Children derive from their parents the conjugial principle of good and
+truth, for it is that principle which flows into man from the Lord, and
+constitutes his human life, 203. The conjugial human principle ever goes
+hand in hand with religion, 80. This conjugial principle is the desire
+of living with one wife, and every Christian has this desire according
+to his religion, 80. The Christian conjugial principle alone is chaste,
+142. By the Christian conjugial principle is meant the marriage of one
+man with one wife, 142. The conjugial principle of one man with one
+wife, is the storehouse of human life, and the reservoir of the
+Christian religion, 457, 458. The conjugial principle is like a scale in
+which conjugial love is weighed, 531.
+
+CONJUNCTION.--In every part, and even in every particular, there is a
+principle tending to conjunction, 33, 37; it was implanted from
+creation, and thence remains perpetually, 37. The conjunctive principle
+lies concealed in every part of the male, and in every part of the
+female, 37, 46. In the male conjugial principle there is what is
+conjunctive with the female conjugial principle, and _vice versa_, even
+in the minutest things, 316.
+
+CONJUNCTION of souls and minds by marriage, so that they are no longer
+two but one flesh, 156, 181. Spiritual conjunction cannot possibly be
+dissolved, 321. How there is a conjunction of the created universe with
+its Creator, and by conjunction everlasting conservation, 85. There is
+conjunction with the Lord by a life according to his commandments, 341.
+There is no conjunction unless it be reciprocal, for conjunction on one
+part, and not on the other in its turn, is dissolved of itself, 61.
+
+CONNECTION, the connubial, of what is evil and false is the spiritual
+origin of adultery, 428, 520. It is the anti-church, 497. In hell all
+are in this _conmibium_, 520.
+
+CONNUBIAL PRINCIPLE, the, of what is evil and false, is the opposite of
+the conjugial principle of good and truth, 203. Beneath heaven there are
+only nuptial connections which are tied and loosed, 192.
+
+CONSCIENCE is a spiritual virtue which flows from love towards God, and
+love towards the neighbor, 164. See _To Flow_.
+
+CONSCIENTIOUSNESS in regard to marriage, 271.
+
+CONSECRATION of marriages, 308.
+
+CONSENT constitutes marriage and initiates the spirit into conjugial
+love, 299. Consent against the will, or extorted, does not initiate the
+spirit, 299.
+
+CONSOCIATION, 45, 153*.
+
+CONSUMMATION of the Age, signifies the last time or end of the church,
+80.
+
+CONTEMPT between married partners springs from disunion of souls, 236.
+
+CONTINGENCIES and circumstances vary every thing, 485, 488.
+
+CONTRARIES arise from an opposite principle in contrariety thereto, 425.
+
+CONVICTION of the spirit of man, how it is effected, 295. Those things
+in which the spirit is convinced, obtain a place above those which,
+without consulting reason, enter from authority, and from the faith of
+authority, 295.
+
+COPPER, the, signifies natural good, 77. The age or period of copper,
+77.
+
+CORPORA STRIATA, 315.
+
+CORPOREAL PRINCIPLE, the, is like ground wherein things natural,
+rational, and spiritual, are implanted in their order, 59. Man is born
+corporeal as a worm, and he remains corporeal, unless he learns to know,
+to understand, and to be wise from others, 133. Every man by birth is
+merely corporeal, and from corporeal he becomes natural more and more
+interiorly, and thus rational, and at length spiritual, 59, 148. By
+corporeal men are properly meant those who love only themselves, placing
+their heart in the quest of honor, 496; they immerse all things of the
+will, and consequently of the understanding in the body, and look
+backward at themselves from others, and love only what is proper to
+themselves, 496. Corporeal spirits, 495.
+
+CORRESPONDENCES, 76, 127, 342, 532. Concerning the correspondence of the
+marriage of the Lord and the church, 116. There is a correspondence of
+conjugial love with the marriage of the Lord and the church, 62. Of the
+correspondence of the opposite with the violation of spiritual marriage,
+515. See _Science of Correspondences_.
+
+CORTICAL substance of the brain, 315.
+
+COURAGE is one of the moral virtues which have respect to life and enter
+into it, 164.
+
+COVENANT signifies conjunction, 128. As the Word is the medium of
+conjunction, it is therefore called the old and the new covenant, 128.
+The covenant between Jehovah and the heavens, 75.
+
+CRAB, the.--What it is to think as a crab walks, 295.
+
+CREATE, to.--Why man was so created that whatever he wills, thinks, and
+does, appears to him as in himself, and thereby from himself, 444. How
+man, created a form of God, could be changed into a form of the devil,
+153*.
+
+CREATION cannot be from any other source than from divine love, by
+divine wisdom in divine use, 183. All fructifications, propagations, and
+prolifications, are continuations of creation, 183. The creation returns
+to the Creator, through the angelic heaven which is composed of the
+human race, 85. Creation of man for conjugial love, 66.
+
+CROCODILES, in the spiritual world, represent the deceit and cunning of
+the inhabitants, 79.
+
+CROWNS of flowers on the head, 183. The crown of chastity, 503.
+
+CUPIDITIES, the, of the flesh are nothing but the conglomerated
+concupiscences of what is evil and false, 440.
+
+CUSTOMARY RITES, there are, which are merely formal, and there are
+others which at the same time are also essential; among the latter are
+the nuptials, 306. Nuptials are to be reckoned among essentials, 306.
+
+DANES, the, 103, 111.
+
+DARKNESS of the north signifies dulness of mind and ignorance of truth,
+77.
+
+DAUGHTERS-IN-LAW.--What daughters and sons-in-law signify in the Word,
+120.
+
+DAUGHTERS, in the Word, signifies the goods of the church, 120, 220.
+
+DEATH.--Man after death is perfectly a man, yea, more perfectly a man
+than before in the world, 182.
+
+DECALOGUE, why the, was promulgated by Jehovah God upon Mount Sinai with
+a stupendous miracle, 351.
+
+DECANTATION.--The purification of conjugial love may be compared with
+the purification of natural spirits, as effected by the chemists, and
+called decantation, 145.
+
+DECEASED.--When married partners have lived in love truly conjugial, the
+spirit of the deceased cohabits continually with that of the survivor,
+and this even to the death of the latter, 321.
+
+DECLARATION, the, of love belongs to the men, 296.
+
+DEFECATION.--The purification of conjugial love may be compared with the
+purification of natural spirits, as effected by the chemists, and called
+defecation, 145.
+
+DEGREES.--There are three degrees of life, and hence there are three
+heavens, and the human mind is distinguished into those degrees, hence
+man corresponds to the three heavens, 532. Heretofore the distinction of
+degrees in relation to greater and less has been known, but not in
+relation to prior and posterior, 532. There are three degrees of the
+natural man; the first degree is that properly meant by the natural, the
+second the sensual, and the third the corporeal, 496. Adulteries change
+men into these degenerate degrees, 496. Four degrees of adulteries,
+485-494. Violations of the Word and the church correspond to the
+prohibited degrees enumerated in Levit., ch. xviii., 519.
+
+DELIGHTS, all, whatever, of which man has any sensation, are delights of
+his love, 68. By delights love manifests itself, yea, exists and lives,
+68. Delights follow use, and are also communicated to man according to
+the love thereof, 68. The love of use derives its essence from love, and
+its existence from wisdom. The love of use, which derives its origin
+from love by wisdom, is the love and life of all celestial joys, 63. The
+activity of love makes the sense of delight: its activity in heaven is
+with wisdom, its activity in hell is with insanity: each in its objects
+presents delights, 461. Delight is the all of life to all in heaven, and
+to all in hell, 461. Delights are exalted in the same degree that love
+is exalted, and also in the degree that the incident affections touch
+the ruling love more nearly, 68. Every delight of love, in the spiritual
+world, is presented to the sight under various appearances, to the sense
+under various odors, and to the view under various forms of beasts and
+birds, 430. Delights of love truly conjugial, 68.
+
+DELIGHTS, external, without internal have no soul, 8. Every delight
+without its corresponding soul continually grows more and more languid
+and dull, and fatigues the mind (_animus_) more than labor, 8. The
+delight of the soul is derived from love and wisdom proceeding from the
+Lord, 8. This delight enters into the soul by influx from the Lord, and
+descends through the superior and inferior regions of the mind into all
+the senses of the body, and in them is complete and full, 8. In
+conjugial love are collated all joys and delights from first to last,
+68, 69. The delights of conjugial love are the same with the delights of
+wisdom, 293, 294. They proceed from the Lord, and now thence into the
+souls of men (_homines_), and through their souls into their minds, and
+there into the interior affections and thoughts, and thence into the
+body, 183, 69, 144, 155*, 193. As good is one with truth in spiritual
+marriage, so wives desire to be one with their husband; and hence arise
+conjugial delights with them, 198. Paradisiacal delights, 8. The
+delights of conjugial love ascend to the highest heaven, and in the way
+thither, and there, join themselves with the delights of all heavenly
+loves, and thereby enter into their happiness, and endure forever, 294.
+
+DELIRIUM.--An eminent degree of delirium is occasioned by truths which
+are falsified until they are believed to be wisdom, 212. Delirium in
+which those are, in the spiritual world, who have been in the
+unrestrained love of self and the world, 267.
+
+DEMOCRITUS, 182.
+
+DEMOSTHENES, 182.
+
+DEVILS.--Those are called devils who have lived wickedly, and thereby
+rejected all acknowledgment of God from their hearts, 380. See _Satans_.
+With adulterers who are called devils, the will is the principal agent,
+and with those who are called satans, the understanding is the principal
+agent, 492. Devil of a frightful form, 263.
+
+DIFFERENCE between the spiritual and the natural, 326-329.
+
+DIGNITIES, concerning, in heaven, 7, 266, there they do not prefer
+dignity to use but the excellence of use to dignity, 250.
+
+DIOGENES, 182.
+
+DISCIPLES, the twelve, together represented the church as to all its
+constituent principles, 119. Who they are who are called disciples of
+the Lord in the spiritual world, 261.
+
+DISCORD between married partners arises from spiritual cold, 236.
+
+DISCOURSE, man's, in itself is such as is the thought of his
+understanding which produces it, 527. Discourse itself is grounded in
+the thought of the understanding, and the tone of the voice is grounded
+in the will affection, 140. Speech which is said to flow from the
+thought, flows not from the thought, but from the affection through the
+thought, 36. Spiritual language with representatives fully expresses
+what is intended to be said, and many things in a moment, 481.
+Conversation in the spiritual world may be heard by a distant person as
+if he were present, 521. Frequent discourse from the memory and from
+recollection, and not at the same time from thought and intelligence,
+induces a kind of faith, 415.
+
+DISJUNCTION, all, derives its origin from the opposition of spiritual
+spheres, which emanate from their subjects, 171.
+
+DISSIMILITUDES in the spiritual world are separated, 273. See
+_Likeness_.
+
+DISTANCES.--Spheres cause distances in the spiritual world, 171.
+Distances in the spiritual world are appearances according to the states
+of mind, 78.
+
+DISTINCTION, characteristic, of the woman and the man, 217.
+
+DIVERSITIES.--Distinction between varieties and diversities. There are
+varieties between those things which are of one genus, or of one
+species, also between the genera and species; but there is a diversity
+between those things which are in the opposite principle, 324. In heaven
+there is infinite variety, and in hell infinite diversity, 324.
+
+DIVIDED.--Every thing divided is more and more multiple, and not more
+and more simple, because what is continually divided approaches nearer
+and nearer to the Infinite, in which all things are infinitely, 329.
+
+DIVINE GOOD AND TRUTH.--The divine good is the _esse_ of the divine
+substance, and the divine truth is the _existere_ of the divine
+substance, 115. The divine good and truth proceed as one from the Lord,
+87. The Lord God, the Creator, is essential divine good, and essential
+divine truth, 84. The divine truth in the Word is united to the divine
+good, 129. All divine truth in the heavens gives forth light, 77.
+
+DIVINE ESSENCE, the, is composed of love, wisdom, and use, 183. Nothing
+but what is of the divine essence can proceed from the Lord, and flow
+into the inmost principle of man, 183. There is not any essence without
+a form, nor any form without an essence, 87.
+
+DIVINE LOVE AND WISDOM.--In the Lord God, the Creator, there are divine
+love and Divine Wisdom, 84.
+
+DIVISIBLE.--Every grain of thought, and every drop of affection, is
+divisible _ad infinitum_: in proportion as his ideas are divisible man
+is wise, 329. Every thing is divisible _in infinitum_, 185.
+
+DIVORCE, by, is meant the abolition of the conjugial covenant, and
+thence a plenary separation, and after this an entire liberty to marry
+another wife, 468. The only cause of divorce is adultery, according to
+the Lord's precept. Matt. xix. 9, 255, 468.
+
+DOCTRINALS of the New Church in five precepts, 82.
+
+DOGS in the spiritual world represent the lusts in which the inhabitants
+are principled, 79. Who those are who appear like dogs of indulgences,
+505.
+
+DOVES, turtle.--In heaven, the appearances under which the chaste
+delights of conjugial love are presented to the view, are turtle-doves,
+&c., 430. A pair of turtle-doves represents conjugial love of the
+highest region, 270.
+
+DRAGONS in the spiritual world represent the falsities and depraved
+inclinations of the inhabitants to those things which appertain to
+idolatrous worship, 79.
+
+DRESS of a bridegroom and bride during their marriage in heaven, 20, 21.
+
+DRINK, to, water from the fountain signifies to be instructed concerning
+truths, and by truths concerning goods, and thereby to grow wise, 182.
+
+DRINKS.--In the heaven as well as in the world there are drinks, 6. See
+_Food_.
+
+DRUNKENNESS, 252, 472.
+
+DURA-MATER, 315.
+
+DUTIES.--There are duties proper to the man, and duties proper to the
+wife, 174. In the duties proper to the men, the primary agent is
+understanding, thought, and wisdom; whereas in the duties proper to the
+wives, the primary agent is will, affection, and love, 175.
+
+EAR, the, does not hear and discern the harmonies of tunes in singing,
+and the concordances of the articulation of sounds in discourse, but the
+spirit, 440. In heaven the right ear is the good of hearing, and the
+left the truth thereof, 316.
+
+EARTH, the, or ground is the common mother of all vegetables, 206, 397;
+and of all minerals, 397.
+
+EARTH, the lower, in the spiritual world, is next above hell, 231.
+
+EARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c.
+
+EASE, by, and sloth the mind grows stupid and the body torpid, and the
+whole man becomes insensible to every vital love, especially to
+conjugial love, 249.
+
+EAST, the.--The Lord is the East, because he is in the sun there, 261.
+
+EAT, to, of the tree of life, in a spiritual sense, is to be intelligent
+and wise from the Lord; and to eat of the tree of knowledge of good and
+evil, signifies to be intelligent and wise from self, 353. To eat of the
+tree of life, is to receive eternal life; to eat of the tree of
+knowledge of good and evil, is to receive damnation, 135, 444.
+
+ECCLESIASTICAL ORDER, the, on the earth minister those things which
+appertain to the Lord's priestly character, 308. What is the nature of
+ecclesiastical self-love, 264. They aspire to be gods, so far as that
+love is unrestrained. 264.
+
+EDEN.--See _Garden_.
+
+EDUCATION of children in the spiritual world, 411-413.
+
+EFFECT.--See _End_.
+
+EFFIGY.--Two married partners, between or in whom conjugial love
+subsists, are an effigy and form of it, 65. In the spiritual world the
+faces of spirits become the effigies of their internal affections, 273.
+
+ELECTION belongs to the man and not to the woman, 296. The women have
+the right of election of one of their suitors, 296.
+
+ELEVATION.--With men there is an elevation of the mind into superior
+light, and with women elevation of the mind into superior heat, 188.
+Elevation into superior light with men is elevation into superior
+intelligence, and thence into wisdom, in which also there are ascending
+degrees of elevation, 188. The elevation into superior heat with women
+is an elevation into chaster and purer conjugial love, and continually
+towards the conjugial principle, which from creation lies concealed in
+their inmost principles, 188. These elevations considered in themselves
+are openings of the mind, 188.
+
+ELYSIAN FIELDS, 182.
+
+EMPLOYMENTS in the spiritual world, 207.
+
+END of this Work, 295.
+
+END, the, and the cause, in what is to be effected and in effects, act
+in unity because they act together, 387. The end, cause, and effect
+successively progress as three things, but in the effect itself they
+make one, 401. Every end considered in itself is a love, 212. Every end
+appertains to the will, every cause to the understanding, and every
+effect to action, 400. The end, unless the intended effect is seen
+together with it, is not any thing, neither does each become any thing,
+unless the cause supports, contrives, and conjoins, 400. All operations
+in the universe have a progression from ends, through causes into
+effects, 400. Ends advance in a series, one after the other, and in
+their progress the last end becomes first, 387. Ends make progression in
+nature through times without time, but they cannot come forth and
+manifest themselves, until the effect or use exists and becomes a
+subject, 401. The end of marriage is the procreation of children, 254.
+All in heaven are influenced by an end of good; and all in hell by an
+end of evil, 453, 527.
+
+ENGLAND, 380
+
+ENGLISH, 103, 107, 326.
+
+ENUNCIATIONS, the.--The name of the prophetic books of the Word that was
+given to the inhabitants of Asia, before the Israelitish Word, 77.
+
+EPICURUS, 182.
+
+EQUILIBRIUM, there is an, between the sphere of conjugial love, and
+between the sphere of its opposite, and man is kept in this equilibrium,
+437. This equilibrium is a spiritual equilibrium, 437. Spiritual
+equilibrium is that which exists between good and evil, or between
+heaven and hell, 444. This equilibrium produces a free principle, 444.
+See _Freedom_.
+
+ERUDITE, the pretended, in the spiritual world, 232.
+
+ERUDITION appertains to rational wisdom, 163.
+
+ERUDITION is one of the principles constituent of rational wisdom, 163.
+
+ESSE and EXISTERE.--The esse of the substance of God is Divine good, and
+the existere of the substance of God is Divine truth, 115.
+
+ESSENTIALS.--Love, wisdom, and use, are three essentials, together
+constituting one divine essence, 183. These three essentials flow into
+the souls of men, 183.
+
+ETERNITY is the infinity of time, 185.
+
+ETHICS is one of those sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+EUNUCHS.--Of those who are born eunuchs, or of eunuchs so made, 151. Who
+are understood by the eunuchs who make themselves eunuchs for the
+kingdom of heaven's sake, Matt. xix. 12, 156.
+
+EVIL is not from creation; nothing but good exists from creation, 444.
+Man himself is the origin of evil, not that that origin was implanted in
+him by creation, but that he, by turning from God to himself, implanted
+it in himself, 444. Love without wisdom is love from man, and this love
+is the origin of evil, 444. No one can be withdrawn from evil unless he
+has been first led into it, 510. So far as any one removes evil, so far
+a capacity is given for good to succeed in its place, 147. So far as
+evil is hated, so far good is loved, 147. Evils and falses, after they
+arose, were distinguished into genera, species, and differences, 479.
+All evils are together of the external and internal man; the internal
+intends them, and the external does them, 486. So far as the
+understanding favors evils, so far a man appropriates them to himself,
+and makes them his own, 489. See _Hereditary_.
+
+EXTENSION cannot be predicated of things spiritual, 158. The reason why,
+389.
+
+EXTERNALS derive from their internals their good or evil, 478. Of the
+external derived from the internal, and of the external separate from
+the internal, 148. How man after death puts off externals, and puts on
+internals, 48*.
+
+EYE, the, does not see and discern various particulars in objects, but
+they are seen and discerned by the spirit, 440. In heaven the right eye
+is the good of vision, and the left the truth thereof, 316.
+
+EYES, when the, of the spirit are opened, angels appear in their proper
+form, which is the human, 30.
+
+FABLES.--Things which are called fables at this day, were
+correspondences agreeable to the primeval method of speaking, 182.
+
+FACE, the, depends on the mind (_animus_), and is its type, 524. The
+countenance is a type of the love, 35. The variety of countenances is
+infinite, 35. There are not two human faces which arc exactly alike,
+186. The faces of no two persons are absolutely alike, nor can there be
+two faces alike to eternity, 524.
+
+FACULTY.--Man is born faculty and inclination; faculty to know, and
+inclination to love, 134. The faculty of understanding and growing wise
+as of himself, was implanted in man by creation, 444. The faculty of
+knowing, of understanding, and of growing wise, receives truths, whereby
+it has science, intelligence, and wisdom, 122. Man has the faculty of
+elevating his understanding into the light of wisdom, and his will into
+the heat of celestial love; these two faculties are never taken away
+from any man, 230. The faculty of becoming wise increases with those who
+are in love truly conjugial, 211.
+
+FAITH is truth, 10, 24. Saving faith is to believe on the Lord Jesus
+Christ, 82.
+
+FALLACIES of the senses are the darkness of truths, 152*.
+
+FALSES, all, have been collated into hell, 479. See _Evils_.
+
+FALSIFICATIONS of truth are spiritual whoredoms, 77, 80.
+
+FATHER.--The Lord in the Word is called Father, 118. Most fathers, when
+they come into another life, recollect their children who have died
+before them, and they are also presented to, and mutually acknowledge,
+each other, 406. In what manner spiritual and natural fathers act, 406.
+By father and mother, whom man is to leave, Matt. xix. 4, 5, in a
+spiritual sense, is meant his _proprium_ (self-hood) of will, and
+_proprium_ of understanding, 194. See _Proprium_.
+
+FAVOR, causes of, between married partners, 278, 287, 290.
+
+FEAR.--In love truly conjugial there is a fear of loss, 318. This fear
+resides in the very inmost principles of the mind, 318.
+
+FEASTS.--There are in heaven, as in the world, both feasts and repasts,
+6.
+
+FEMALE.--See _Male and Female_. The female principle is derived from
+the male, or, the woman was taken out of the man, 32. The female
+principle cannot be changed into the male principle, nor the male into
+the female, 32. The difference between the essential feminine and
+masculine principle, 32, 168. The good of truth, or truth from good, in
+the female principle, 61, 88, 90. The female principle consists in
+perceiving from love, 168, 220.
+
+FEVERS, malignant and pestilential, 253, 470.
+
+FIRE in heaven represents good, 326.
+
+FIRE in the spiritual sense signifies love, 380. The fire of the angelic
+sun is divine love, 34. The fire of the altar and of the candlestick in
+the tabernacle among the Israelites, represented divine love, 380. The
+fire of the natural sun has existed from no other source than from the
+fire of the spiritual sun, which is divine love, 380. The fires of the
+west signify the delusive loves of evil, 77.
+
+FISH.--In the spiritual world fishes are representative forms, 76. Every
+fish corresponds to some quality, 76.
+
+FLAME.--Celestial love with the angels of heaven appears at a distance
+as flame; and thus also infernal love appears with the spirits of hell,
+359. Flame in the spiritual world does not burn like flame in the
+natural world, 359. Celestial flame in no case bursts out against
+another, but only defends itself, and defends itself against an evil
+person, as when he rushes into the fire and is burnt, 365.
+
+FLESH, the, is contrary to the spirit, that is, contrary to the
+spiritual things of the church, 497. Combat between the flesh and the
+spirit, 488. The flesh is ignorant of the delights of the spirit, 481.
+The flesh is not sensible of those things which happen in the flesh, but
+the spirit perceives them, 440. What is signified by the words of our
+Lord, "They are no more twain but one flesh," 50, 156*, 178, 321. By
+"all flesh," in the Word, is signified every man, 156*.
+
+FLOW FROM, to.--All that which flows from a subject, and encompasses and
+environs it, is named a sphere, 386.
+
+FLOW IN, to.--Every thing which flows in from the Lord into man, flows
+into his inmost principle, which is the soul, and descends thence into
+his middle principle, which is the mind, and through this into his
+ultimate principle, which is the body, 101. The marriage of good and
+truth flows thus from the Lord with man, immediately into his soul, and
+thence proceeds to the principles next succeeding, and through these to
+the extreme or outermost, 101.
+
+FLOWERS.--The delights of conjugial love are represented in heaven by
+the flowers with which the cloaks and tunics of married partners are
+embroidered, 137.
+
+FLOWERY FIELDS.--In heaven there are flowery fields which are the
+appearances under which the chaste pleasures of conjugial love are
+presented to the sight, 430.
+
+FOOD, heavenly, in its essence is nothing but love, wisdom, and use,
+united together; that is, use effected by wisdom, and derived from love,
+6. Food for the body is given to every one in heaven, according to the
+use which he performs, 6.
+
+FORM.--There is nothing that exists but in a form, 186. There is no
+substance without a form, 66. Every form consists of various things, and
+is such as is the harmonic co-ordination thereof and arrangement to one,
+524. All a man's affections and thoughts are in forms, and thence from
+forms, 186. The form of heaven is derived solely from varieties of souls
+and minds arranged into such an order as to make a one, 524. Truth is
+the form of good, 198. The human form in its inmost principles is from
+creation a form of love and wisdom, 361. Men from creation are forms of
+science, intelligence, and wisdom; and women are forms of the love of
+those principles as existing with men, 187. Form of the marriage of good
+and truth, 100. Two married partners are that form in their inmost
+principles, and thence in what is derived from those principles, in
+proportion as the interiors of their mind are opened, 101, 102. Two
+married partners are the very forms of love and wisdom, or of good and
+truth, 66. The internal form of man is that of his spirit, 186. The
+woman is a form of wisdom inspired with love-affection, 56. The male
+form is the intellectual form, and the female is the voluntary, 228. The
+most perfect and most noble human form results from the conjunction of
+two forms by marriage, so as to become one form, 201. How man, created a
+form of God, could be changed into a form of the devil, 153*. The desire
+to continue in its form is implanted from creation in all living things,
+361. See _Substance_.
+
+FORMATION.--As to formation, the masculine soul, as being intellectual,
+is thus truth, 220. Formation of the woman into a wife according to the
+description in the Book of Creation, 193-198.
+
+FOUNTAIN, a, signifies the truth of wisdom, 293. Fountain of Parnassus,
+182. See _Water_.
+
+FOWLS.--Wonderful things conspicuous respecting fowls, 417.
+
+FRANCE, 380, 381.
+
+FREEDOM originates in the spiritual equilibrium which exists between
+heaven and hell, or between good and evil, and in which man is educated,
+444. The freedom of love truly conjugial is most free, 257. The Lord
+wills that the male man (_homo_) should act from principle according to
+reason, 208, 438. Without freedom and reason man would not be a man, but
+a beast, 438.
+
+FRENCH, the, 103, 110, 326.
+
+FRENSY, or furious wildness, a legitimate cause of separation, 252, 470.
+
+FRIENDS meet after death, and recollect their friendships in the former
+world; but when their consociation is only from external affections, a
+separation ensues, and they no longer see or know each other, 273.
+
+FRIENDSHIP is one of the moral virtues which have respect to life, and
+enter into it, 164. Friendship increases with those who are principled
+in love truly conjugial, 214. Inmost friendship is in love truly
+conjugial, and is derived from it, 180. Inmost friendship is seated in
+the breast, 180. Friendship from conjugial love differs greatly from the
+friendship of every other love, 214. Apparent friendship between married
+partners is a consequence of the conjugial covenant being ratified for
+the term of life, 278. There are various species of apparent friendship
+between married partners, one of whom is brought under the yoke, and
+therefore subject to the other, 291. Difference between conjugial
+friendship and servile friendship in marriages, 248. Under what
+circumstances there may exist between married partners, when old, a
+friendship resembling that of conjugial love, 290.
+
+FROZEN SUBSTANCES, 510.
+
+FRUCTIFICATION, all, is originally derived from the influx of love,
+wisdom, and use from the Lord; from an immediate influx into the souls
+of men; from a mediate influx into the souls of animals; and from an
+influx still more mediate into the inmost principles of vegetables, 183.
+Fructifications are continuations of creation, 183. Fructification in
+the heavens, 44, 355.
+
+FUTURE, the.--The Lord does not permit any man to know the future,
+because in proportion as he does so, in the same degree his reason and
+understanding, with his prudence and wisdom, become inactive, are
+swallowed up and destroyed, 535.
+
+GALLERY, open, 208.
+
+GANGRENES, 253.
+
+GARDENS.--In heaven the appearances under which the chaste delights of
+conjugial love are presented, are gardens and flowery fields, 430. The
+garden of Eden signifies the wisdom of love, 135. Nuptial gardens, 316.
+Paradisiacal gardens, 8. Description of the garden of the prince of a
+heavenly society, 13.
+
+GARLAND OF ROSES, a, in heaven signifies the delights of intelligence,
+293.
+
+GARLANDS in heaven represent the delights of conjugial love, 137, 293.
+
+GENERA.--Distinction of all things into genera, species, and
+discriminations; the reason why, 479. There are three genera of
+adulteries, simple, duplicate, and triplicate, 479, 484.
+
+GENERAL of an army, 481.
+
+GENERALS cannot enter into particulars, 328.
+
+GENEROSITY is one of those moral virtues which have respect to life, and
+enter into it, 164.
+
+GENII.--Who those are who, in the spiritual world, are called infernal
+genii, 514.
+
+GENITAL region, 183.
+
+GENTILES.--Why there is no communication between the Christian heaven,
+and the heaven of the Gentiles, 352.
+
+GEOMETRY is one of the sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+GERMANS, 103, 109.
+
+GERMANY, 380.
+
+GESTURES.--In the spiritual world the internal affections appear even in
+the gestures, 273.
+
+GIANTS, abode of, 77.
+
+GLAND, pineal, 315.
+
+GLORIFICATION of the Lord by the angels of the heavens on account of his
+coming, 81.
+
+GLORIFYING, by, God is meant the discharging of all the duties of our
+callings with faithfulness, sincerity, and diligence; hereby God is
+glorified, as well as by acts of worship at stated times, succeeding
+these duties, 9.
+
+GLORY, the, of the love of self, elevates the understanding even into
+the light of heaven, 269. The glory of honor with men induces, exalts,
+and sharpens jealousy, 378.
+
+GOD, the, of heaven is the Lord, 78. There is only one God, in whom
+there is a divine trinity, and He is the Lord Jesus Christ, 82, 532. God
+is love itself, and wisdom itself, 132. The _esse_ of the substance of
+God is divine good, and the _existere_ of His substance is divine truth,
+115. See _Lord, obs_.
+
+GOOD and TRUTH.--What the will loves and does is called good, and what
+the understanding perceives and thinks is called true, 490. All those
+things which pertain to the love are called good, and all those things
+which pertain to wisdom are called truths, 60. All things in the
+universe have relation to good and truth, 60. Good and truth are the
+universals of creation, and thence are in all created things, 84. Good
+has relation to love, and truth to wisdom, 84. By truths, man has
+understanding, perception, and all thought; and by goods, love, charity,
+and all affection, 121. Man receives truth as his own, and appropriates
+it as his own, for he thinks what is true as from himself, 122; but he
+cannot take good as of himself, it being no object of his sight, 123.
+The truth of faith constitutes the Lord's presence, and the good of life
+according to the truths of faith constitutes conjunction with Him, 72.
+The truth of faith constitutes the Lord's presence, because it relates
+to light; and the good of life constitutes conjunction, because it
+relates to heat, 72. In all things in the universe, good is conjoined
+with truth, and truth with good, 60. There is not any truth without
+good, nor good without truth, 87. Good is not good, only so far as it is
+united with truth; and truth is not truth, only so far as it is united
+with good, 87. Relations of good and truth to their objects, and their
+conjunction with them, 87. The good which joins itself with the truth
+belonging to the man is from the Lord immediately, but the good of the
+wife, which joins itself with the truth belonging to the man, is from
+the Lord mediately through the wife, 100. See _Marriage of Good and
+Truth_.
+
+GOVERNMENT.--In heaven there are governments and forms of government, 7.
+
+GOVERNMENTS.--There are in heaven, as on the earths, distinctions of
+dignity and governments, 7.
+
+GRAPES, good, and bad grapes, what they represent in the spiritual
+world, 294, 76.
+
+GROUND.--Man at his first birth is as a ground in which no seeds are
+implanted, but which nevertheless is capable of receiving all seeds, and
+of bringing them forth and fructifying them, 134.
+
+GROVES, 76, 132, 183, 316.
+
+GUILT, _Reatus_, is principally predicated of the will, 493.
+
+GYMNASIA in the spiritual world, 151*, 207, 315, 380.
+
+GYMNASIA, Olympic, in the spiritual world, where the ancient _sophi_ and
+many of their disciples met together, 151*.
+
+HABITATIONS.--How men have ceased to be habitations of God, 153*.
+
+HAND.--In heaven the right hand is the good of man's ability, and the
+left the truth thereof, 316. If, in the Word, mention is made of a
+thing's being inscribed on the hands, it is because the hands are the
+ultimates of man, wherein the deliberations and conclusions of his mind
+terminate, and there constitute what is simultaneous, 314. The angels
+can see in a man's hand all the thoughts and intentions of his mind,
+314. Whatever a man examines intellectually, appears to the angels as if
+inscribed on his hands, 261.
+
+HAPPINESS, concerning eternal, 2 and following. Happiness ought to be
+within external joys, and to flow from them, 6. This happiness abiding
+in external joys, makes them joys, and to flow from them, 6. This
+happiness abiding in external joys, makes them joys, it enriches them,
+and prevents their becoming loathsome and disgusting; and this happiness
+is derived to every angel from the use he performs in his function, 6.
+From the reception of the love of uses, springs heavenly happiness,
+which is the life of joys, 6. Heavenly happiness results from the
+eternal enjoyment of different states derived from conjugial love, 180.
+The delights of the soul, with the thoughts of the mind and the
+sensations of the body, constitute heavenly happiness, 16. The happiness
+which results from the sensations of the body alone, is not eternal, but
+soon passes away, and in some cases becomes unhappiness, 16. Eternal
+happiness does not arise from the place, but from the state of the life
+of man (_homo_) 16.
+
+HAPPINESS, the, of cohabitation increases with those who are principled
+in love truly conjugial, 213.
+
+HEALING of the sick by the touch, 396.
+
+HEARING, natural, is grounded in spiritual hearing, which is attention
+of the understanding, and at the same time accommodation of the will,
+220. The love of hearing grounded in the love of hearkening to and
+obeying has the sense of hearing, and the gratifications proper to it
+are the various kinds of harmony, 210. The perception of a thing imbibed
+by hearing only flows in indeed, but does not remain unless the hearer
+also thinks of it from himself, and asks questions concerning it, 183.
+
+HEART, the, signifies love, 75. The heart has relation to good, 87. The
+heart rules by the blood in every part of the body, 179.
+
+HEAT, spiritual, is love, 235. This heat is from no other source than
+the sun of the spiritual world, 235. Heat is felt, and not seen, 123.
+When the heat of conjugial love removes and rejects the heat of
+adulterous love, conjugial love begins to acquire a pleasant warmth,
+147. The quality of the heat of conjugial love with polygamists, 344.
+
+HEAT and LIGHT.--In heaven heat is love, and the light with which heat
+is united, is wisdom, 137. Natural heat corresponds to spiritual heat,
+which is love, and natural light corresponds to spiritual light, which
+is wisdom, 145. Heavenly light acts in unity with wisdom, and heavenly
+heat with love, 145. Those things which have relation to light are seen,
+and those which have relation to heat are felt, 168. The delight of
+spiritual heat with spiritual light is perceivable in human forms, in
+which this heat is conjugial love, and this light is wisdom, 189.
+
+HEAVEN.--The angelic heaven is formed from the human race, 156. There
+are three heavens, the first or ultimate heaven, the second or middle
+heaven, and the third or highest heaven, 42. The universal heaven is
+arranged in order according to the varieties of the affections of the
+love of good, 36. In heaven human forms are altogether similar to those
+in the natural world. Nothing is wanting in the male, and nothing in the
+female, 44. The heaven of infants, its situation, 410. Heaven of
+innocence, 444. Heaven of Mahometans, 342-344.
+
+HELICON, 151*, 182.
+
+HELICONIDES, sports of the, in the spiritual world, 207. These sports
+were spiritual exercises and trials of skill, 207.
+
+HELL.--The universal hell is arranged in order according to the
+affections of the love of evil, 36. Those who are in evil from the
+understanding dwell there in front and are called satans, but those who
+are in evil from the will dwell to the back and are called devils, 492.
+Hell of the deceitful, 514.
+
+HERACLITUS, 182.
+
+HEREDITARY evil is not from Adam, but from a man's parents, 525. Whence
+it springs, 245.
+
+HETEROGENEITES in the spiritual world are not only felt, but also appear
+in the face, the discourse, and the gesture, 273.
+
+HETEROGENEOUS or DISCORDANT, what is, causes disjunction and absence in
+the spiritual world, 171.
+
+HIEROGLYPHICS, the, of the Egyptians derive their origin from the
+science of correspondences and representations, 76, 342.
+
+HISTORY is one of the sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+HOGS.--In hell, the forms of beasts under which the lascivious delights
+of adulterous love are presented to the view are hogs, &c., 430.
+Companions of Ulysses changed into hogs, 521.
+
+HOLLAND, 380.
+
+HOLLANDERS or Dutchmen, 103, 105.
+
+HOMOGENEITES, in the spiritual world, are not only felt, but also appear
+in the face, language, and gesture, 273.
+
+HOMOGENEOUS or CONCORDANT, what is, causes conjunction and presence,
+171.
+
+HONORS.--In heaven the angels feel that the honors of the dignities are
+out of themselves, and are as the garments with which they are clothed,
+266.
+
+HOOF, by the, of the horse Pegasus is understood experiences whereby
+comes natural intelligence, 182.
+
+HOUSE, the, signifies the understanding of truths, 76. See _Pegasus_.
+
+HOUSE.--In heaven no one can dwell but in his own house, which is
+provided for him, and assigned to him, according to the quality of his
+love, 50.
+
+HUMAN PRINCIPLE, the, consists in desiring to grow wise, and in loving
+whatever appertains to wisdom, 52.
+
+HUNCH-BACKED.--When the love of the world constitutes the head, a man is
+not a man otherwise than as hunch-backed, 269.
+
+HUSBAND.--How with young men the youthful principle is changed into that
+of a husband, 199.
+
+HUSBAND, the, does not represent the Lord, and the wife the church,
+because both together, the husband and the wife, constitute the church,
+125. The husband represents wisdom, and the wife represents the love of
+the wisdom of the husband, 21. The husband is truth, and the wife the
+good thereof, 76. A state receptible of love, and perceptible of wisdom,
+makes a youth into a husband, 321. See _Wife_.
+
+HYPOCRITE.--Every man who is not interiorly led by the Lord is a
+hypocrite, and thereby an apparent man, and yet not a man, 267.
+
+IDEA, every, of man's, however sublimated, is substantial--that is,
+affixed to substances, 66. To every idea of natural thought there
+adheres something derived from space and time, which is not the case
+with any spiritual idea, 328. Spiritual ideas, compared with natural,
+are ideas of ideas, 326. There is not any idea of natural thought
+adequate to any idea of spiritual thought, 326. Spiritual ideas are
+supernatural, inexpressible, ineffable, and incomprehensible to the
+natural man, 326. One natural idea contains innumerable spiritual ideas,
+and one spiritual idea contains innumerable celestial ideas, 329.
+
+IDENTITY.--No absolute identity of two things exist, still less of
+several, 186.
+
+IDOLATERS, ancient, in the spiritual world, 78.
+
+IDOLATRY.--Its origin, 78, 342.
+
+IJIM, the, in hell represent the images of the phantasies of the
+infernals, 264. See _Phantasy_.
+
+ILLUSTRATE, to, 42, 48*, 130, 134, &c.
+
+_Obs._--In the writings of the Author, to illustrate is generally used
+in the sense of to enlighten.
+
+ILLUSTRATION.--In the Word there is illustration concerning eternal
+life, 28.
+
+_Obs._--Illustration is an actual opening of the interiors which pertain
+to the mind, and also an elevation into the light of heaven, _H.D._,
+256.
+
+IMAGE.--What are the image and likeness of God into which man was
+created, 182, 134. Image of the husband in the wife, 173.
+
+IMAGINATION, 4, 7. See _Phantasy_.
+
+IMMODESTY, 252, 472. All in hell are in the immodesty of adulterous
+love, 429.
+
+IMMORTALITY.--Man may no longer be in doubt through ignorance respecting
+his immortality, after the discoveries which it has pleased the Lord to
+make, 532.
+
+IMPLANT, to.--That which is implanted in souls by creation, and respects
+propagation, is indelible, and not to be extirpated, 409. Good cannot be
+implanted, only so far as evil is removed, 525.
+
+IMPLETION.--The soul is a spiritual substance, which is not a subject of
+extension, but of impletion, 220.
+
+IMPOSITION OF HANDS.--Whence it has originated, 396.
+
+IMPURE.--To the impure every thing is impure, 140.
+
+IMPURITY, the, of hell is from adulterous love, 480, 495. In like manner
+the impurity in the church, 431, 495. There are innumerable varieties of
+impurities; all hell overflows with impurities, 430.
+
+IMPUTATION, the, of evil in the other life is not accusation,
+incusation, inculpation, and judication, as in the world, 524; evil is
+there made sensible as in its odor; it is this which accuses, incuses,
+fixes blame, and judges, not before any judge, but before every one who
+is principled in good, and this is what is meant by imputation, 524.
+Imputation of adulterous love, and imputation of conjugial love,
+523-531. Imputation of adulteries after death, how effected, 485, 489,
+493; these imputations take place after death, not according to
+circumstances, which are external of the deed, but according to internal
+circumstances of the mind, 530. Imputation of good, how it is effected,
+524. If by imputation is meant the transcription of good into any one
+who is in evil, it is a frivolous term, 526.
+
+IMPUTE, to.--The evil in which every one is, is imputed to him after
+death; in like manner the good, 524, 530, 531. Evil or good is imputed
+to every one after death, according to the quality of his will and or
+his understanding, 527. Who it is to whom sin is not imputed, and who to
+whom it is imputed, 529, 527.
+
+INACTIVITY or SLOTH occasions a universal languor, dulness, stupor, and
+drowsiness of the mind, and thence of the body, 207. In consequence of
+sloth the mind grows stupid and the body torpid, and the whole man
+becomes insensible to every vital love, especially to conjugial love,
+249.
+
+INCLINATION.--In the truth of good, and in the good of truth, there is
+implanted from creation an inclination to join themselves together into
+one, 88, 100; the reason why, 89. The conjunctive inclination, which is
+conjugial love, is in the same degree with the conjunction of good and
+truth, which is the church, 63. Every one derives from his parents his
+peculiar temper, which is his inclination, 525. Children are born with
+inclinations to such things as their parents were inclined to, 202; but
+it is of the Divine Providence that perverse inclinations may be
+rectified, 202. Inclinations of married partners towards each other,
+171. Husbands know nothing at all of the inclinations and affections of
+their own love, but wives are well acquainted with those principles in
+their husbands, 208. Inclination of the wife towards the husband, 160.
+Dissimilitude of internal inclinations is the origin and cause of cold,
+275. External inclinations, whence they arise, 246.
+
+INDIFFERENCE with married partners comes from a disunion of souls and
+disjunction of minds, 236, 256.
+
+INDUSTRY is one of the moral virtues which have respect to life, and
+enter into it, 164.
+
+INEQUALITY of external rank and condition is one of the external causes
+of cold, 250. There are many inequalities of rank and condition which
+put an end to the conjugial love commenced before marriage, 250.
+
+INFANCY is the appearance of innocence, 75.
+
+INFLUX.--What is meant by influx, 313. There is an immediate influx from
+the Lord into the souls of men, a mediate influx into the souls of
+animals, and an influx still more mediate into the inmost principles of
+vegetables, 183. Every subject receives influx according to its form,
+86. The subject does not perceive the influx, 392. The influx is alike
+into all; but the reception, which is according to the form, causes
+every species to continue a particular species, 86. The influx of love
+and wisdom from the Lord is the essential activity from which comes all
+delight, 461. Influx of conjugial love, 183, 208, 355.
+
+INHERENT, 23, 217, 410, 422.
+
+_Obs._--That is called inherent which proceeds from a common influx,
+_A.E._, 955. Common influx is a continual effort proceeding from the
+Lord through all heaven, into each of the things which pertain to the
+life of man. See _A.E._, 6214. What is inherent is as a graft.
+
+INHERENT, to be, 32, 51, 98, 221, 422, 426.
+
+INMOST principles of the mind, and inmost principles of the body, 68.
+The highest things of successive order become the inmost of simultaneous
+order, 314. The inmost principle of man is his soul, 183.
+
+INNOCENCE is the _esse_ of every good; good is only so far good as
+innocence is in it, 394, 414. The Lord is innocence itself, 394.
+Innocence is to be led by the Lord, 414. The innocence of infants flows
+in from the Lord, 395. The sphere of innocence flows into infants, and
+through them into parents, and affects them, 395, 396. What is the
+innocence of infants which flows into parents, 395. The innocence of
+infancy is the cause of the love called _storge_, 395. Innocence
+corresponds to infancy, and also to nakedness, 413. The innocence of
+childhood is external innocence, and the innocence of wisdom internal
+innocence, 413. The innocence of wisdom is the end of all instruction
+and progression with infants in the spiritual world, 413. When they come
+to the innocence of wisdom, the innocence of infancy is adjoined to
+them, which in the mean time had served them as a plane, 413. Innocence
+is in conjugial love, and pertains to the soul, 180. Innocence is one of
+the spiritual virtues which flow from love to God and love towards the
+neighbor, 164.
+
+INSANITY, 212.--Insanity, a vitiated state of the mind, is a legitimate
+cause of separation, 252, 470.
+
+INSCRIBED ON THE HANDS.--Why this form of expression is used in the
+Word, 314. See _Hand_.
+
+INSTRUCTION of children in heaven, 411-413. Places of instruction in the
+spiritual world, 261.
+
+INTEGRITY, state of, 135, 155.
+
+INTELLECTUAL, the, principle is nothing but truth, 220. Man's
+intellectual principle is the inmost principle of the woman, 195.
+
+INTELLIGENCE is a principle of reason, 130. There is no end to
+intelligence, 185. Every one is in intelligence, not by birth, but
+exteriorly by education, 267. The intelligence of women is in itself
+modest, elegant, pacific, yielding, soft, tender; and the intelligence
+of men in itself is grave, harsh, hard, daring, fond of licentiousness,
+218. Circles around the head represent intelligence, 269.
+
+INTEMPERANCE, 252, 472.
+
+INTENTION.--That which flows forth from the form of a man's life, thus
+from the understanding and its thought, is called intention; but that
+which flows forth from the essence of a man's life, thus that which
+flows forth from his will or his love, is principally called purpose,
+493. The intention which pertains to the will is principally regarded by
+the Lord, 71, 146. Intention is as an act before determination; hence it
+is that, by a wise man and also by the Lord, intention is accepted as an
+act, 400, 452. Intention is the soul of all actions, and causes
+blamableness and unblamableness in the world, and after death
+imputation, 452.
+
+INTERCOURSE.--In heaven there are frequent occasions of cheerful
+intercourse and conversation, whereby the internal minds (_mentes_) of
+the angels are exhilarated, their external minds (_animi_) entertained,
+their bosoms delighted, and their bodies refreshed, but such occasions
+do not occur till they have fulfilled their appointed uses in the
+discharge of their respective business and functions, 5.
+
+INTERIORS, the, form the exteriors to their own likeness, 33. The
+opening of the interiors cannot be fully effected except with those who
+have been prepared by the Lord to receive the things which are of
+spiritual wisdom, 39. These interiors, which in themselves are
+spiritual, are opened by the Lord alone, 340, 341.
+
+INTERNAL PRINCIPLES, man's, by which are meant the things appertaining
+to his mind or spirit, are elevated in a superior degree above his
+external principles, 185.
+
+INTREPIDITY is one of the moral virtues which have respect to life, and
+enter into it, 164.
+
+IRON.--Age of iron, 78.
+
+ISRAELITISH NATION.--Why it was permitted to the Israelitish nation to
+marry a plurality of wives, 340.
+
+ITALIANS, 103, 106. Italian eunuchs, 156.
+
+JAMES, the Apostle, represented charity, 119.
+
+JEALOUSY, concerning, 357-379. The zeal of conjugial love is called
+jealousy, 367. Jealousy is like a burning fire against those who infest
+love exercised towards a married partner, and it is a horrid fear for
+the loss of that love, 368. There is a spiritual jealousy with
+monogamists, and natural with polygamists, 369, 370. Jealousy with those
+married partners who tenderly love each other is a just grief grounded
+in sound reason lest conjugial love should be divided, and should
+thereby perish, 371, 372. Jealousy with married partners who do not love
+each other is grounded in several causes, proceeding in some instances
+from various mental sickness, 373, 375. Jealousy with men resides in the
+understanding, 372. In some instances there is not any jealousy, and
+this also from various causes, 376. There is a jealousy also in regard
+to concubines, but not such as in regard to wives, 377. Jealousy
+likewise exists among beasts and birds, 378. The jealousy prevalent with
+men and husbands is different from what is prevalent with women and
+wives, 379.
+
+JEHOVAH.--The Lord is Jehovah from eternity, 29. Why Jehovah is said to
+be jealous, 366.
+
+JERUSALEM, the New, signifies the new church of the Lord, 43, 534.
+
+JESUIT, 499.
+
+JESUS CHRIST.--The divine trinity is in Jesus Christ, in whom Dwells all
+the fulness of the Godhead bodily, 24. See _God, Lord_.
+
+JEW, a, may be recognized by his look, 202.
+
+JOB.--The doctrine of correspondences, of which the spiritual sense of
+the Word is composed, has been concealed now for some thousands of
+years, namely, since the time of Job, 532.
+
+JOHN, the Apostle, represented the works of charity, 119. He represented
+the church as to the goods of charity, John xix. 26, 27, 119.
+
+JOY, heavenly, 2, and following. Heavenly joy consists in the delight of
+doing something that is useful to ourselves and others, which delight
+derives its essence from love, and its existence from wisdom, 5. The
+delight of being useful, originating in love and operating by wisdom, is
+the very soul and life of all heavenly joys, 5.
+
+JUDGE, a, gives sentence according to actions done, but every one after
+death is judged according to the intentions; thus a judge may absolve a
+person, who after death is condemned, and _vice versa_, 485, 527. Unjust
+judges, their fate in the other life, 231.
+
+JUDGE, to.--It is permitted to every one to judge of the moral and civil
+life of another in the world, but to judge what is the quality of his
+interior mind or soul, thus what is the quality of any one's spiritual
+state, and thence what is his lot after death, is not allowed, 523. No
+one is to be judged of from the wisdom of his conversation, but of his
+life in union therewith, 499. After death every one is judged according
+to the intentions of the will, and thence of the understanding; and
+according to the confirmations of the understanding, and thence of the
+will, 485.
+
+JUDGMENT.--Difference between corporeal judgment, and judgment of the
+mind, 57. By corporeal judgment is meant the judgment of the mind
+according to the external senses, which judgment is gross and dull, 57.
+See _Justice and Judgment_.
+
+JUDICIAL PROCEEDINGS.--In heaven there are judicial proceedings, 207,
+231.
+
+JURISPRUDENCE is one of the sciences by which, as by doors, an entrance
+is made into things rational, which are the ground of rational wisdom,
+164.
+
+JUSTICE, Divine.--It is contrary to Divine justice to condemn those who
+acknowledge a God and from a principle of religion practise the laws of
+justice, which consist in shunning evils because they are contrary to
+God, and doing what is good because it is agreeable to God, 351.
+
+JUSTICE and JUDGMENT.--Justice has relation to moral wisdom, and
+judgment to rational wisdom, 164. The spiritual man in all he does acts
+from justice and judgment, 280.
+
+KIDS.--In heaven, the forms of animals under which the chaste delights
+of conjugial love are presented to view are kids &c., 430.
+
+KINGDOM, the, of Christ, which is heaven, is a kingdom of uses, 7.
+
+LABYRINTH, paradisiacal, 8.
+
+LAKES signify falsifications of truth, 80. Lakes of fire and brimstone,
+79, 80.
+
+LAMBS in the spiritual world are representative forms of the state of
+innocence and peace of the inhabitants, 75. The forms of animals under
+which the chaste delights of conjugial love are there presented to the
+view, are lambs, &c., 430. The Lord from innocence is called a lamb,
+394.
+
+LAMPS signify truth, 44.
+
+LANGUAGE.--All in the spiritual world have the spiritual language, which
+has in it nothing common to any natural language, 326. Every man comes
+of himself into the use of that language after his decease, 326. Every
+spirit and angel, when conversing with a man, speaks his proper
+language, 326. The sound of spiritual language differs so far from the
+sound of natural language, that a spiritual sound, though loud, could
+not at all be heard by a natural man, nor a natural sound by a spiritual
+man, 326.
+
+LASCIVIOUS.--Angels discern in the extremes what is lascivious from what
+is not lascivious, 439. The external principle separated from the
+internal, is lascivious in the whole and in every part, 148. The
+lascivious mind acts lasciviously, and the chaste mind chastely; and the
+latter arranges the body, whereas the former is arranged by the body,
+191.
+
+LASCIVIOUSNESS, in its spiritual origin, is insanity, 212. In the lowest
+region of the mind, which is called the natural, reside all the
+concupiscences of lasciviousness, but in the superior region, which is
+called the spiritual, there are not any concupiscences, 305. All in hell
+are in lasciviousness, 429. A sphere of lasciviousness issues forth from
+the unchaste, 140.
+
+LATITUDE.--All goods and evils partake of latitude and altitude, and
+according to latitude have their genera, and according to altitude their
+degrees, 478.
+
+LAW.--Divine law and rational are one law, 276. How the declaration,
+that no one can fulfil the law, is to be understood, 528.
+
+LEAVE his father and mother, to, Gen. ii. 4; Matt. xix. 45, signifies to
+divest himself of the proprium of the will and of the understanding,
+194.
+
+LEFT, the, signifies truth, 316.
+
+LEOPARDS in the spiritual world represent the falsities and depraved
+inclinations of the inhabitants to those things which pertain to
+idolatrous worship, 79. Those who only read the Word, and imbibe thence
+nothing of doctrine, but confirm false principles, appear like leopards,
+78.
+
+LEPROSY, 258, 470.
+
+LIBERALITY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+LIBERTY.--See _Rationality_ and _Liberty_.
+
+LIBRARIES in the spiritual world, 207.
+
+LIFE.--The life of man essentially is his will, and formally is his
+understanding, 493. Every one has excellence of life according to his
+conjugial love, 510.
+
+LIGHT.--In heaven, the light with which warmth is united is wisdom, 137.
+In heaven there is perpetual light, and on no occasion do the shades of
+evening prevail; still less is there darkness, because the sun does not
+set, 137. Heavenly light is above the rational principle with man, and
+rational light is below it, 233. If heavenly light does not flow into
+natural light, a man does not see whether any thing true is true, and
+neither does he see that any thing false is false, 233. False and
+delusive lights, 77. See _Heat_ and _Light_.
+
+LIGHTNING.--In the spiritual world, the vibration of light, like
+lightning, is a correspondence and consequent appearance of the conflict
+of arguments, 415.
+
+LIKE.--There is not one angel of heaven absolutely like another, nor any
+spirit of hell, neither can there be to eternity, 362. There are not two
+human faces exactly alike, 186.
+
+LIKENESS or SIMILITUDE.--The likeness of children to their parents, 525.
+Man is a likeness of God from this circumstance, that he feels in
+himself that the things which are of God are in him as his, 132, 134.
+Similitudes and dissimilitudes between married partners in general
+originate from connate inclinations, varied by education, connections,
+and imbibed persuasions, 227. There are both internal and external
+similitudes and dissimilitudes; the internal derive their origin from
+religion, and the external from education, 246. The varieties of
+similitudes are very numerous, and differ more or less from each other,
+228. Various similitudes can be conjoined, but not with dissimilitudes,
+228. The Lord provides similitudes for those who desire love truly
+conjugial; and if they are not given in the earths, he provides them in
+the heavens, 229. In the spiritual world, similitudes are joined, and
+dissimilitudes separated, 273.
+
+LIPOTHAMIA, 253, 470.
+
+LIVE, to, for others is to perform uses, 18.
+
+LOINS, the, with men correspond to conjugial love, 510.
+
+LOOK, to.--The Lord looks at every man in the fore front of his head,
+and this aspect passes into the hinder part of his head, 444. In heaven
+it is impossible to look at the wife of another from an unchaste
+principle, 75.
+
+LORD, the, is the God of heaven and earth, 129. The Lord is essential
+good and essential truth; and these in Him are not two, but one, 121.
+The Lord loves every one, and desires to do good to every one, 7. He
+promotes good or use by the mediation of angels in heaven, and of men on
+earth, 7. From the Lord, the creator and conservator of the universe,
+there continually proceed love, wisdom, and use, and these three as one,
+400.
+
+_Obs._--in all the writings of the Author, by the _Lord_, is signified
+the Saviour of the world, Jesus Christ, who is the One only God, because
+in Him dwelleth the Trinity of Father, Son, and Holy Spirit.
+
+LOT.--Such as a man's life has been in the world, such is his lot after
+death, 46. Lot of those who have abandoned themselves to various lusts,
+505, 510, 512, 514. Happy lot of those who wished for dominion from the
+love of uses, 266.
+
+LOVE, to.--Whether it be possible for a woman to love her husband, who
+constantly loves her own beauty, 380. Whether a man who loves himself
+from his intelligence can love a wife, 381.
+
+LOVE is the _esse_ or essence of a man's life, 36, 46, 358. It is the
+man himself, 36. It is the best of the life of man, or his vital heat,
+34, 359. Love is the essential active principle of life, 183; it is kept
+alive by delight, 18. Each love has its delight, 18. All love is of such
+a nature that it bursts out into indignation and anger, yea, into fury,
+whenever it is disturbed in its delights, 358. Love, without its
+delights, is not any thing, 427. Love is spiritual heat, 235. Love is
+spiritual heat originating in the fire of the angelic sun, which is pure
+love, 358. Spiritual heat living in subjects is felt as love, 235. Love
+resides in man's will; in the will it is like fire, and in the
+understanding like flame, 360. Love cannot do otherwise than love, and
+unite itself, in order that it may be loved in return, 160. It is such,
+that it desires to communicate with another whom it loves from the
+heart, yea, to confer joys upon him, and thence to derive its own joys,
+180. The love of man is his very life, not only the common life of his
+whole body, and the common life of all his thoughts, but also the life
+of all the particulars thereof, 34. A man is such as his love is, and
+not such as his understanding is, since the love easily draws over the
+understanding to its side, and enslaves it, 269. It is not possible that
+any love should become perfect either with men or with angels, 71, 146.
+
+LOVE, conjugial, is the foundation love of all celestial and spiritual
+loves, and thence of all natural loves, 65, 143, 240. It is as a parent,
+and all other loves are as the offspring, 65. Conjugial love essentially
+consists in the desire of two to become one, that is, their desire that
+two lives may become one life, 215, 37. It is the conjunction of love
+and wisdom, 65. The very origin of this love resides in the inmost
+principles appertaining to man, that is, in is soul, 238, 466. This
+origin springs from the marriage of good and truth, 60, 83-102, 103,
+143. This love is celestial, spiritual, and holy, because derived from a
+celestial, spiritual, and holy origin, 61. The love of the sex with man
+is not the origin of conjugial love, but is its first rudiment, 98.
+Conjugial love in its origin is the sport of wisdom and love, 75. It is
+called celestial, as appertaining to the angels of the highest heaven,
+and spiritual, as appertaining to the angels beneath that heaven, 64.
+Every angel has conjugial love with its virtue, ability, and delights,
+according to his application to the genuine use in which he is, 207.
+Into conjugial love are collated all joys and delights from first to
+last, 68. Whence arise the delights of conjugial love, which are
+innumerable and ineffable, 183. This love belongs to the internal or
+spiritual man, and hence is peculiar to man, 95, 96. Conjugial love
+corresponds to the affection of truth, its chastity, purity, and
+sanctity, 127. It is according to the state of wisdom with man, 130. It
+remains with man after death such as it had been interiorly, that is, in
+the interior will and thought, 48. The purity of heaven is from
+conjugial love, 430. The delights of conjugial love commence in the
+spirit, and are of the spirit even in the flesh, 440. These delights are
+the delights of wisdom, 442. What are the delights of conjugial love,
+69. How conjugial love is formed, 162. It corresponds to the marriage of
+the Lord with the church, 62, 143. Conjugial love is according to the
+state of the church, because it is according to the state of wisdom with
+man, 130. The states of this love are, innocence, peace, tranquillity,
+inmost friendship, full confidence, &c., 180. Conjugial love is of
+infinite variety, 57. Experience testifies that conjugial love exceeds
+self-love, the love of the world, and even the love of life, 333.
+Conjugial love is so rare at this day, that its quality is not known,
+and scarcely its existence, 69. Conjugial love, such as it was with the
+ancients, will be raised again by the Lord, 78, 81. Conjugial love is
+according to religion with man, spiritual with the spiritual, natural
+with the natural, and merely carnal with adulterers, 534. Of the
+conjunction of conjugial love with the love of infants, 385-414. Of the
+imputation of conjugial love, 523-531. Of love truly conjugial, 57-78.
+Considered in itself, love truly conjugial is a union of souls, a
+conjunction of minds, and an endeavor towards conjunction in the bosoms,
+and thence in the body, 179. It was the love of loves with the ancients
+who lived in the golden, silver, and copper ages, 73. Considered in its
+origin and correspondence, it is celestial, spiritual, holy, pure, and
+clean, 71. Love truly conjugial is only with those who desire wisdom,
+and who consequently advance more and more into wisdom, 98. So far as a
+man loves wisdom from the love thereof, or truth from good, so far he is
+in love truly conjugial, and in its attendant virtue, 355. So far as man
+becomes spiritual, so far he is in love truly conjugial, 130. This love
+with its delights is solely from the Lord, and is given to those who
+live according to his precepts, 534. Love truly conjugial may exist with
+one of the married partners, and not at the same time with the other,
+226. How love truly conjugial is distinguished from spurious, false, and
+cold conjugial love, 224. Difference between love truly conjugial and
+vulgar love, which is also called conjugial, and which with some is
+merely the limited love of the sex, 98.
+
+LOVE OF THE BODY, the.--Dignities and honors are peculiarly the objects
+of the love of the body; besides these, there are also various enticing
+allurements, such as beauty and an external polish of manners, sometimes
+even an unchasteness of character, 49.
+
+LOVE OF CHILDREN, the, with the mother and the father, conjoin
+themselves as the heart and lungs in the breast, 284. The love of
+infants corresponds to the defence of truth and good, 127. Why the love
+of infants descends and does not ascend, 402. The love of infants and of
+children is different with spiritual married partners from what it is
+with natural, 405. The love of infants remains after death, especially
+with women, 410. Of the conjunction of conjugial love with the love of
+infants, 385-414.
+
+LOVE OF DOMINION, the, grounded in the love of self, and the love of
+dominion grounded in the love of uses, 262. The love of dominion
+grounded in the love of self, is the first universal love of hell; it is
+in the highest degree infernal, 262. The love of dominion grounded in
+the love of uses is the universal love of heaven; it is in the highest
+degree celestial, 262, 266. When the ruling love is touched, there
+ensues an emotion of the mind (_animus_), and if the touch hurts, there
+ensues wrath, 358.
+
+LOVE OF THE NEIGHBOR, the, is also the love of doing uses, 269. The love
+of the neighbor, or of doing uses, is a spiritual love, 269.
+
+LOVE, polygamical, is connubial, and at the same time adulterous, 78. It
+is the love of the sex, limited to a number, 345. It is the love of the
+external or natural man, and thus is not conjugial love, 345. It is
+inscribed on the natural man, 345.
+
+LOVE OF SELF, the, is also the love of bearing rule over others, 269.
+The love of self, or the love of bearing rule over others, is a
+corporeal love, 269.
+
+LOVE OF THE SEX, the, is a love directed to several, and contracted with
+several of the sex, 48. The love of the sex exists with the natural man,
+but conjugial love with the spiritual man, 38. The love of the sex with
+man is not the origin of conjugial love, but is its first rudiment; thus
+it is like an external natural principle, in which an internal spiritual
+principle is implanted, 98. It is the first in respect to time, but not
+in respect to end, 98. The love of the sex is the universal of all
+loves, being implanted from creation in the heart of man, and is for the
+sake of the propagation of the human race, 46. What the chaste love of
+the sex is, and whence derived, 55, 99. The love of the sex belongs to
+the external of natural man, and hence is common to every animal, 94. It
+is in itself natural, 141. Origin of the love of the sex, 446. It is at
+first corporeal, next it becomes sensual, afterwards it becomes natural,
+like the same love with other animals; but afterwards it may become
+natural-rational, and from natural-rational, spiritual, and lastly
+spiritual-natural, 447. The nature of the love of the sex if it becomes
+active before marriage, 447. The results of checking such love, 450. The
+love of the sex remains with man after death, 37. It remains such as it
+was in its interior quality, that is, such as it had been in his
+interior will and thought, 46.
+
+LOVE OF USES, the, is from the Lord, 262, 266, 305. So far as we do uses
+from the love thereof, so far that love increases, 266. The love of
+doing uses is also neighborly love, 269.
+
+LOVE OF THE WORLD, the, is also the love of possessing wealth, 269. The
+love of the world, or the love of possessing wealth, is a material love,
+269.
+
+LOVE, the ruling, is the head of all the rest, 46. The reason why this
+love remains with man to eternity, 46.
+
+LOVES.--There are three universal loves which form the constituents of
+every man by creation, neighborly love, the love of the world, and the
+love of self, 269. A man is a man if these loves are subordinate in that
+degree that the first constitutes the head, the second the body, and the
+third the feet, 269. Natural, spiritual, and celestial loves; natural
+loves relate to the loves of self and the world, spiritual loves to love
+towards the neighbor, and celestial loves to love towards the Lord, 67.
+When natural loves flow from spiritual loves, and spiritual from
+celestial; then the natural loves live from the spiritual, and the
+spiritual from the celestial; and all in this order live from the Lord,
+in whom they originate, 67. Apparent loves between married partners are
+a consequence of the conjugial covenant being ratified for the term of
+life, 278. The loves of animals are altogether united with their connate
+science, 96. See _Beasts_.
+
+LOVE, adulterous.--Concerning the opposition of adulterous love to
+conjugial love, 423-443. By adulterous love opposite to conjugial love,
+is meant the love of adultery, so long as it is such as not to be
+reputed as sin, nor as evil and dishonorable, contrary to reason, but as
+allowable with reason, 423. The quality of adulterous love is not known,
+unless it be known what is the quality of conjugial love, 424. The
+impurity of hell is from adulterous love, 430. The delights of
+adulterous love commence from the flesh, and are of the flesh even in
+the spirit, 440. The origin of adulterous love is from the connection
+(_connubium_) of what is evil and false, 427. Of the imputation of
+adulterous love, 523-531.
+
+LOVE and WISDOM constitute the marriage of the Lord and the church, 21.
+The Lord is love, and the church is wisdom, 21. Love and wisdom are the
+same thing as good and truth, 84. Love consists of goods, and wisdom of
+truths, 84.
+
+LOWEST, the, things of successive order become the outermost of
+simultaneous order, 314.
+
+LUCIFER, 209.
+
+LUNGS, the, signify wisdom, 75. The lungs rule by respiration in every
+part of the body, 179.
+
+LUST.--The natural man is nothing but an abode and receptacle of
+concupiscences and lust, 448. In all that proceeds from the natural man,
+there is concupiscence and lust, 440. Concerning the unchaste love of
+the sex with the young, 98. With the married. 456. Concerning various
+lusts, 444-460, 443; 501-505, 460, 506-510, 511, 512, 513, 514.
+
+LUXURY, 252.
+
+LYMPHS of the brain, 315.
+
+MADNESS is a vitiated state of the mind, and a legitimate cause of
+separation, 252.
+
+MAHOMET, 342, 344.
+
+MAHOMETAN RELIGION, 341. How it originated, 342. It was raised up of the
+Lord's divine providence, to the end that it might destroy the
+idolatries of many nations, 342.
+
+MAHOMETANS.--Why it is permitted the Mahometans to marry a plurality of
+wives, 341. The Mahometan heaven is out of the Christian heaven, and is
+divided into two heavens, the one inferior and the other superior, 342.
+
+MALE and FEMALE.--Man (_homo_) is male and female, 32, 100. The male and
+female were created to be the essential form of the marriage of good and
+truth, 100 and following. The male was created to be the understanding
+of truth, thus truth in form; and the female was created to be the will
+of good, thus good in form, 100, 220. The male is born intellectual, or
+in the affection of knowing, of understanding, and growing wise; and the
+female partakes more of the will principle, or is born into the love of
+conjoining herself with the affection in the male, 33. Therefore, the
+male and female differ as to the face, tone of the voice, and form, 33,
+218. Distinct affections, applications, manners, and forms of the male
+and female, 90, 91. The male is the wisdom of love, and the female the
+love of that wisdom, 32. After death the male lives a male, and the
+female a female, each being a spiritual man, 32, 100; neither is there
+any thing wanting, 51.
+
+MALE PRINCIPLE, the, consists in perceiving from the understanding, 168.
+The truth of good, or truth grounded in good, is in the male principle,
+61, 88, 90. In what the male principle essentially consists, 32. See
+_Female Principle_.
+
+MAN is born in a state of greater ignorance than the beasts, 152*.
+Without instruction he is neither a man nor a beast, but he is a form
+which is capable of receiving in itself that which constitutes a man,
+thus he is not born a man but he is made a man, 152*. Man is man by
+virtue of the will and the understanding, 494. He is a man from this
+circumstance, that he can will good, and understand truth, altogether as
+from himself, and yet know and believe that it is from God, 132. A man
+is a man, and is distinguished from the beasts by this circumstance,
+that his mind is distinguished into three regions, as many as the
+heavens are distinguished into, and that he is capable of being elevated
+out of the lowest region into the next above it, and also from this into
+the highest, and thus of becoming an angel of heaven, even of the third,
+495. There are three things of which every man consists, the soul, the
+mind, and the body; his inmost principle is the soul, his middle is the
+mind, and his ultimate is the body, 101. As the soul is man's inmost
+principle, it is from its origin celestial; as the mind is his middle
+principle, it is from its origin spiritual; and as the body is his
+ultimate principle, it is from its origin natural, 158. The supreme
+principles in man are turned upwards to God, the middle principles
+outwards to the world, and the lowest principles downwards to self, 269.
+In man are all the affections of love, and thence all the perceptions of
+wisdom, compounded in the most perfect order, so as to make together
+what is unanimous, and thereby a one, 361. Man, as to the affections and
+thoughts of his mind, is in the midst of angels and spirits, and is so
+consociated with them, that were he to be plucked asunder from them, he
+would instantly die, 28. Man was created for uses, 249. Man is male and
+female, 32. The male man and the female man were so created, that from
+two they may become as it were one man, or one flesh; and when they
+become one, then, taken together, they are a man (_homo_) in his
+fulness; but without such conjunctions they are two, and each is a
+divided or half man, 37. Man was born to be wisdom, and the woman to be
+the love of the man's wisdom, 75. Man is such as his love is, and not
+such as his understanding is, 269. The natural man, separate from the
+spiritual, is only man as to the understanding, and not as to the will;
+such a one is only half man, 432. A spiritual man is sensible of, and
+perceives spiritual delight, which is a thousand times superior to
+natural delight, 29. Man lives a man after death, 28. Man after death is
+not a natural man, but a spiritual or substantial man, 31. A spiritual
+or substantial man sees a spiritual or substantial man, as a natural or
+material man sees a natural or material man, 31. Man after death puts
+off every thing which does not agree with his love, yea, he successively
+puts on the countenance, the tone of voice, the speech, the gestures,
+and the manners of the love proper to his life, 36; instead of a
+material body he enjoys a substantial one, wherein natural delight
+grounded in spiritual is made sensible in its eminence, 475. Men left in
+the forests when they were about two or three years old, 151*, 152*.
+Difference between men and beasts, 133, 134, 498.
+
+MARRIAGE-APARTMENT of the will and understanding, 270.
+
+MARRIAGE is the fulness of man (_homo_), for by it a man becomes a full
+man, 156; thus a state of marriage is preferable to a state of celibacy,
+156. Consent is the essential of marriage, and all succeeding ceremonies
+are its formalities, 21. The covenant of marriage is for life, 276.
+Marriages in themselves are spiritual, and thence holy, 53. Marriages
+are the seminaries of the human race, and thence also the seminaries of
+the heavenly kingdom, 481. Marriages made in the world are for the most
+part external, and not at the same time internal, when yet it is the
+internal conjunction, or conjunction of souls, which constitutes a real
+marriage, 49, 274. Marriages interiorly conjunctive can hardly be
+entered into in the world, the reason why, 320, 49. Of reiterated
+marriages, 317-325. There are in the world infernal marriages between
+married partners, who interiorly are the most inveterate enemies, and
+exteriorly are as the closest friends, 292. Of marriages in heaven,
+27-41. How in heaven marriages from love truly conjugial are provided by
+the Lord, 229, 316. Spiritual prolification of love and wisdom from
+marriages in heaven, 52. Beneath heaven there are no marriages
+(_conjugia_), 192. Concerning the marriage of the Lord and the church,
+and the correspondence thereof, 116-131.
+
+MARRIAGE, the, of God and truth, 83, 115. The reason why it has been
+heretofore unknown, 83. How it takes place with man, 122, 123. It is the
+church with man, and is the same thing as the marriage of charity and
+faith, 62. The marriage of good and truth is in every thing of the Word,
+516; from this marriage proceed all the loves which constitute heaven
+and the church with man, 65. The marriage of good and truth flows into
+every thing of the universe, 220, 84. To be given in marriage signifies
+to enter heaven, where the marriage of good and truth takes place, 44.
+
+MARRIED PARTNERS, two, who are principled in love truly conjugial, are
+actually forms of the marriage of good and truth, or of love and wisdom,
+66, 101, 102. The will of the wife conjoins itself with the
+understanding of the man, and thence the understanding of the man with
+the will of the wife, 159, 160. Love is inspired into the man by his
+wife, 161. The conjunction of the wife with the man's rational principle
+is from within, 165. The wife is conjoined to her husband by the sphere
+of her life flowing forth from the love of him, 171-173. There are
+duties proper to the man, and duties proper to the wife; the wife cannot
+enter into the duties proper to the man, nor can the man enter into the
+duties proper to the wife, so as to perform them aright, 174, 175.
+Marriage induces other forms in the souls and minds of married partners,
+192. The woman is actually formed into a wife according to the
+description in the book of creation, Gen. ii. 21, 22, 23, 193. Two
+married partners in heaven are called, not two angels, but one angel,
+50. Two married partners most commonly meet after death, know each
+other, again associate, &c. 49. If they can live together, they remain
+married partners, but if they cannot, they separate themselves, 49, 51,
+52.
+
+MARROW, spinal, 315.--The marrows represent the interiors of the mind
+and of the body, 312.
+
+MARRY, to.--When a man marries he becomes a fuller man, because he is
+joined with a consort, with whom he acts as one man, 59. See _Marriage_.
+
+MARY signifies the church, 119.
+
+MATERIALS.--Substantials are the beginnings of materials, 328. Natural
+things, which are material, cannot enter into spiritual things, which
+are substantial. 328, Material things originate in substantial, 207.
+
+MATERIAL things derive their origin from things substantial, 207.
+
+MECHANICS is one of the sciences by which an entrance is made into
+things rational, which are the ground of rational wisdom. 163.
+
+MEATS,--There are in heaven, as in the world, both meats and drinks, 6.
+See _Food._
+
+MEDIUMS are conducive to what is first in itself, 98.
+
+MEDIUM, the, of conjunction of the Lord with man, is the Word, 128.
+
+MEDULLARY substance of the brain, 315.
+
+METEOR in the spiritual world, 315.
+
+MIND, the, is intermediate between the soul and the body, 178; although
+it appears to be in the head, it is actually in the whole body, 178,
+260. The human mind is distinguished into regions, as the world is
+distinguished into regions as to the atmospheres, 188, 270; the supreme
+region of the mind is called celestial, the middle region spiritual, and
+the lowest region natural, 270, 305. The mind is successively opened
+from infancy even to extreme old age, 102. As a man advances from
+science into intelligence, and from intelligence into wisdom, so also
+his mind changes its form, 94. With some, the mind is closed from
+beneath, and is sometimes twisted as a spire into the adverse principle;
+with others that principle is not closed, but remains half open above,
+and with some open, 203. With men there is an elevation of the mind into
+superior light, and with women there is an elevation of the mind into
+superior heat, 188. The mind of every man, according to his will and
+consequent understanding, actually dwells in one society of the
+spiritual world, and intends and thinks in like manner with those who
+compose the society, 530. The lower principles of the mind are unchaste,
+but its higher principles chaste, 302. Every man has an internal and an
+external mind, with the wicked the internal mind is insane, and the
+external is wise; but with the good the internal mind is wise, and from
+this also the external, 477. With the ancients, the science of
+correspondences conjoined the sensual things of the body with the
+perceptions of the mind, and procured intelligence, 76.
+
+_Obs._--The mind is composed of two faculties which make man to be man,
+namely, the will and the understanding. The mind composed of the
+spiritual will and of the spiritual understanding, is the internal man;
+it incloses the inmost man or soul (_anima_), and it is inclosed by the
+natural mind or external man, composed of the natural will and
+understanding. This natural mind, together with a sort of mind still
+more exterior, called the _animus_, which is formed by the external
+affections and inclinations resulting from education, society, and
+custom, is the external mind. The whole organized in a perfect human
+form, is called spirit (_spiritus_). The spirit in our world is covered
+with a terrestrial body, which renders it invisible; but, freed from
+this body by natural death, it enters the spiritual world, where its
+spiritual body is perfectly visible and tactile.
+
+MIRACLES.--Why there are none in the present day, 535.
+
+MIRE.--In hell lascivious delights are represented under the appearance
+of mire, &c., 480.
+
+MISTRESS, 459.
+
+MODESTY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+MONASTERIES.--What becomes in the other life of those who have been shut
+up in monasteries, 54, 155. Virgins devoted to the monastic life, 513.
+
+MONOGAMISTS.--All in heaven live married to one wife, 77.
+
+MONOGAMICAL marriages, 70, 77, 141. They correspond to the marriage of
+the Lord and the church, and originate in the marriages of good and
+truth, 70.
+
+MONOGAMY.--Why monogamy exists with Christian nations, 337-339.
+
+MOTE.--Wonderful things respecting it, 329.
+
+MOTHER.--The church in the world is called mother, 118, 119.
+
+MORALITY, genuine, is the wisdom of life, 383. Spiritual morality is the
+result of a life from the Lord according to the truths of the Word, 293.
+
+MULTIPLICABLE.--Every thing is multiplicable _in infinitum_, 185.
+
+MUNIFICENCE is one of those virtues which have respect to life, and
+enter into it, 164.
+
+MUSES, nine, or virgins represent knowledges and sciences of every kind,
+182.
+
+NAKEDNESS signifies innocence, 413.
+
+NATURAL, the, derives its origin from the spiritual, 320. Difference
+between the natural and spiritual, 326-329. The natural principle is
+distinguished into three degrees; the so-called natural, the natural
+sensual, and the natural-corporeal, 442. The natural man is nothing but
+an abode and receptacle of concupiscences and lusts, 448. There are
+three degrees of the natural man, 496. Those who love only the world,
+placing their heart in wealth, are properly meant by the natural, 496;
+they pour forth into the world all things of the will and understanding,
+covetously and fraudulently acquiring wealth, and regarding no other use
+therein, and thence but that of possession, 496.
+
+NATURE is the recipient whereby love and wisdom produce their effects or
+uses, 380; thus nature is derived from life, and not life from nature,
+380. All the parts of nature derive their subsistence and existence from
+the sun, 380. Nature is in all time, in time, and in all space, in
+space, 328. Nature, with her time and space, must of necessity have a
+beginning and a birth, 328. Wherefore nature is from God, not from
+eternity, but in time, that is, together with her time and space, 328.
+
+NECESSITY for apparent love and friendship in marriages, for the sake of
+order being preserved in houses, 271, and following, 283.
+
+NEMESIS, 504.
+
+NOVITIATES, 182.--Novitiate spirit, 461. See _Spirits_.
+
+NUPTIALS celebrated in heaven, 19-25. There are nuptials in the heavens
+as in the earths, but only with those in the heavens who are in the
+marriage of good and truth; nor are any others angels, 44. By the words
+of the Lord, "Those who shall be accounted worthy to attain another age,
+neither marry nor are given in marriage," no other nuptials are meant
+than spiritual nuptials, and by spiritual nuptials is meant conjunction
+with the Lord, 41. These spiritual nuptials take place in the earths,
+but not after departure thence, thus not in the heavens, 44. To
+celebrate nuptials signifies to be joined with the Lord, 41. To enter
+into nuptials is to be received into heaven by the Lord, 41. Why
+nuptials in the world are essential solemnities, 306.
+
+OBSTRUCTIONS of inmost life, whence they proceed, 313.
+
+OCCIPUT, 267, 444.
+
+OCHIM, the, in hell, represent the images of the phantasies of the
+internals, 264, 430.
+
+ODE sung by virgins in the spiritual world, 207.
+
+ODORS, the, whereby the chaste pleasures of conjugial love are presented
+to the senses in the spiritual world, are the perfumes arising from
+fruits, and the fragrances from flowers, 430.
+
+OFFENSIVE appearances, odors, and forms, under which unchaste delights
+are presented to the view in hell, 430.
+
+OFFICES and employments in the spiritual world, 207.
+
+OFFSPRINGS, the, derived from the Lord as a husband and father, and from
+the church as a wife and mother, are all spiritual, 120. The spiritual
+offsprings which are born from the Lord's marriage with the church are
+truths and goods, 121. From the marriages of the angels in the heavens
+are generated spiritual offsprings, which are those of love and wisdom,
+or of good and truth, 65. Spiritual offsprings, which are produced from
+the marriages of the angels, are such things as are of wisdom from the
+father, and of love from the mother, 211. See _Storge_.
+
+OIL signifies good, 44.
+
+OLD men, decrepit, and infirm old women are restored by the Lord to the
+power of their age, when from a religious principle they have shunned
+adulteries as enormous sins, 137.
+
+OLIVE-TREES in the spiritual world represent conjugial love in the
+highest region, 270,
+
+ONE, the, from whom all things have life and from whom form coheres, is
+the Lord, 524. In heaven two married partners are called two when they
+are named husband and wife, but one when they are named angels, 177.
+When the will of two married partners become one, they become one man
+(_homo_), 196.
+
+OPERATIONS, all, in the universe have a progression from ends through
+causes into effects, 400.
+
+OPINIONS on celestial joys and eternal happiness, 3.
+
+OPPOSITE.--There is not any thing in the universe which has not its
+opposite, 425. Opposites, in regard to each other, are not relatives,
+but contraries, 425. When an opposite acts upon an opposite, one
+destroys the other even to the last spark of its life, 255. Marriages
+and adulteries are diametrically opposite to each other, 255.
+
+OPPOSITION of adulterous love and conjugial love, 423-443.
+
+OPULENCE in heaven is the faculty of growing wise, according to which
+faculty wealth is given in abundance, 250.
+
+ORCHESTRA, 315.
+
+ORDER, all, proceeds from first principles to last, and the last becomes
+the first of some following order, 311. All things of a middle order are
+the last of a prior order, 311. There is successive order and
+simultaneous order; the latter is from the former and according to it,
+314. In successive order, one thing follows after another from what is
+highest to what is lowest, 314. In simultaneous order, one thing is next
+to another from what is inmost to what is outermost, 314. Successive
+order is like a column with steps from the highest to the lowest, 314.
+Simultaneous order is like a work cohering from the centre to the
+superficies, 314. Successive order becomes simultaneous in the ultimate,
+the highest things of successive order become the inmost of simultaneous
+order, and the lowest things of successive order become the outermost of
+simultaneous order, 314. Successive order of conjugial love, 305, 311.
+
+ORGANIZATION, the, of the life of man according to his love, cannot be
+changed after death, 524. A change of organization cannot possibly be
+effected, except in the material body, and is utterly impossible in the
+spiritual body after the former has been rejected, 524.
+
+ORGANS.--Such as conjugial love is in the minds or spirits of two
+persons, such is it interiorly in its organs, 310. In these organs are
+terminated the forms of the mind with those who are principled in
+conjugial love, 310.
+
+ORIGIN of evil, 444. Origin of conjugial love, 60, 61, 83, 103-114, 183,
+238. Origin of the Mahometan religion, 342. Origin of the beauty of the
+female sex, 381-384.
+
+OUTERMOST, the, lowest things of successive order become the outermost
+of simultaneous order, 314.
+
+_Obs._--The outermost is predicated of what is most exterior, in
+opposition to the inmost, or that which is most interior.
+
+OWLS in the spiritual world are correspondences and consequent
+appearances of the thoughts of confirmators, 233.
+
+PAGANS, the, who acknowledge a God and live according to the civil laws
+of justice, are saved, 351.
+
+PALACE representative of conjugial love, 270. Small palace inhabited by
+two novitiate conjugial partners, 316. Description of the palace of a
+celestial society, 12.
+
+PALLADIUM, 151*.
+
+PALM-TREES, in the spiritual world, represent conjugial love of the
+middle region, 270.
+
+PALMS OF THE HANDS, in the, resides with wives a sixth sense, which is a
+sense of all the delights of the conjugial love of the husband, 151*.
+
+PAPER on which was written arcana at this day revealed by the Lord, 533.
+Paper bearing this inscription, "The marriage of Good and Truth," 115.
+
+PARADISE, spiritually understood, is intelligence, 353. Paradise on the
+confines of heaven, 8.
+
+PARALYSIS, 253, 470.
+
+PARCHMENT IN HEAVEN.--Roll of parchment containing arcana of wisdom
+concerning conjugial love, 43. Sheet of parchment, on which were the
+rules of the people of the first age, 77.
+
+PARNASSIDES, sports of the, in the spiritual world, 207. These sports
+were spiritual exercises and trials of skill, 207.
+
+PARNASSUS, 151*, 182, 207.
+
+PARTICULARS are in universals as parts in a whole, 261. Whoever knows
+universals, may afterwards comprehend particulars, 261.
+
+_Obs._--Particulars taken together are called universals.
+
+PARTNER.--Those who have lived in love truly conjugial, after the death
+of their married partners, are unwilling to enter into iterated
+marriages, the reason why, 321. See _Married Partners_.
+
+PATHOLOGY, 253.
+
+PEACE is the blessed principle of every delight which is of good, 394.
+Peace, because it proceeds immediately from the Lord, is one of the two
+inmost principles of heaven, 394. Peace in their homes gives serenity to
+the minds of husbands, and disposes them to receive agreeably the
+kindnesses offered by their wives, 285. Peace is in conjugial love, and
+relates to the soul, 180.
+
+PEGASUS.--By the winged horse Pegasus the ancients meant the
+understanding of truth, by which comes wisdom; by the hoofs of his feet
+they understood experiences, whereby comes natural intelligence, 182.
+
+PELLICACY, 459, 460, 462.
+
+PERCEPTION, common, is the same thing us influx from heaven into the
+interiors of the mind, 28. By virtue of this perception, man inwardly in
+himself perceives truths, and as it were sees them, 28. All have not
+common perception, 147. There is an internal perception of love, and an
+external perception, which sometimes hides the internal, 49. The
+external perception of love originates in those things which regard the
+love of the world, and of the body, 49.
+
+_Obs._--Perception is a sensation derived from the Lord alone, and has
+relation to the good and true, _A.C._ 104. Perception consists in seeing
+that a truth is true, and that a good is good; also that an evil is
+evil, and a false is false, _A.C._ 7680. Its opposite is phantasy. See
+_Phantasy, obs_.
+
+PEREGRINATIONS of man in the societies of the spiritual world, during
+his life in the natural world, 530.
+
+PERIODS whereby creation is preserved in the state foreseen and provided
+for, 400, 401.
+
+PERIOSTEUMS, 511.
+
+PETER, the Apostle, represented truth and faith, 119.
+
+PHANTASY, 267.--Those are in the phantasy of their respective
+concupiscences who think interiorly in themselves, and too much indulge
+their imagination by discoursing with themselves; for these separate
+their spirit almost from connection with the body, and by vision
+overflow the understanding, 267. What is the fate of those after death
+who have given themselves up to their phantasy, 268, 514. Errors which
+phantasy has introduced through ignorance of the spiritual world and of
+its sun, 422.
+
+_Obs._--Phantasy is an appearance of perception: it consists in seeing
+what is true as false, and what is good as evil and what is evil as
+good, and what is false as true, _A.C._. 7680.
+
+PHANTOMS.--Who those are who in the other life appear as phantoms, 514.
+
+PHILOSOPHERS, difference between, and _Sophi_, 130. The ancient people,
+who acknowledged the wisdom of reason as wisdom, were called
+philosophers, 180. See _Sophi_.
+
+PHILOSOPHICAL considerations concerning the abstract substance, form,
+subject. &c., 66, 186.
+
+PHILOSOPHY is one of those sciences by which an entrance is made into
+things rational, which are the grounds of rational wisdom, 163.
+
+PHYSICS is one of the sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+PLACE.--In the spiritual world there are places as in the natural world,
+otherwise there could be no habitations and distinct abodes, 10.
+Nevertheless place is not place, but an appearance of place, according
+to the state of love and wisdom. 10. Places of instruction in the
+spiritual world, 261.
+
+PLACES, public, in the spiritual world, 17, 79.
+
+PLANES successive, formed in man, on which superior principles may rest
+and find support, 447. The ultimate plane in which the sphere of
+conjugial love and its opposite terminate is the same, 439. The rational
+plane, with man, is the medium between heaven and hell; the marriage of
+good and truth flows into this plane from above, and the marriage of
+evil and false flows into it from beneath, 436.
+
+PLANETS.--Revelations made at the present day concerning the inhabitants
+of the planets, 532. See Treatise by the Author on _The Earths in the
+Universe_.
+
+PLASTIC force in animals and vegetables, whence it proceeds, 238.
+
+PLATO, 151*.
+
+PLATONIST.--Arcana unfolded by a Platonist, 153*.
+
+PLEASURES.--Sensations, with the pleasures thence derived, appertain to
+the body, 273. The delights of adulterous love are the pleasures of
+insanity, 442, 497.
+
+PLEDGES.--After a declaration of consent, pledges are to be given, 300.
+These pledges are continual visible witnesses of mutual love, hence also
+they are memorials thereof, 300.
+
+POLAND, 521.
+
+POLES, 103, 108.
+
+POLITICAL SELF-LOVE, its nature and quality, 264. It would make its
+votaries desirous of being emperors if left without restraint, 264.
+
+POLITICS is one of those sciences by which an entrance is made into
+things rational, which are the ground of rational wisdom, 163.
+
+POLYGAMICAL love is the love of the external, or natural man, 345. In
+this love there is neither chastity, purity, nor sanctify, 346.
+
+POLYGAMIST, no, so long as he remain such, is capable of being made
+spiritual, 347. Conjugial chastity, purity, and sanctity cannot exist
+with polygamists, 346.
+
+POLYGAMY, of, 332-352. Whence it originates, 349. Polygamy is
+lasciviousness, 345. Polygamy is not a sin with those who live in it
+from a religious principle, as did the Israelites, 348. Why polygamy was
+permitted to the Israelitish nation, 340.
+
+POPES.--Dreadful fate of two popes who had compelled emperors to resign
+their dominions, and had behaved ill to them, both in word and deed, at
+Rome, whither they came to supplicate and adore them, 265.
+
+PORTICO of palm-trees and laurels, 56.
+
+POSTERIOR, the, is derived from the prior, as the effect from its cause,
+326. That which is posterior exists from what is prior, as it exists
+from what is prior, 330. Between prior and posterior there is no
+determinate proportion, 326.
+
+POWER, active or living, and passive or dead, 480. Whence proceeds the
+propagative, or plastic force, in seeds of the vegetable kingdom, 238.
+
+PRECEPT.--He who from purpose or confirmation acts against one precept,
+acts against the rest, 528. The precepts of regeneration are five, see
+n. 82: among which are these, that evils ought to be shunned, because
+they are of the devil, and from the devil; that goods are to be done,
+because they are of God, and from God; and that men ought to go to the
+Lord, in order that He may lead them to do the latter, 525.
+
+PREDICATES.--A subject without predicates is also an entity which has no
+existence in reason (_ens nullius rationis_), 66.
+
+PREDICATIONS are made by a man according to his rational light, 485.
+Predications of four degrees of adulteries, 485 and following.
+Difference between predications, charges of blame, and imputations, 485.
+
+PRELATES, why the, of the church have given the pre-eminence to faith,
+which is of truth, above charity, which is of good, 126.
+
+PREPARATION for heaven or for hell, in the world of spirits, has for its
+end that the internal and external may agree together and make one, and
+not disagree and make two, 48*.
+
+PRESENCE.--The origin or cause of presence in the spiritual world, 171.
+Man is receptible of the Lord's presence, and of conjunction with Him.
+To come to Him, causes presence, and to live according to His
+commandments, causes conjunction, 341. His presence alone is without
+reception, but presence and conjunction together are with reception,
+341. The truth of faith constitutes the Lord's presence, 72.
+
+PRESERVATION is perpetual creation, 86. Whence arises perpetual
+preservation, 85.
+
+PRETENDER.--Every man who is not interiorly led by the Lord is a
+pretender, a sycophant, a hypocrite, and thereby an apparent man, and
+yet not a man, 267.
+
+PRIEST, chief, of a society in heaven, 266.
+
+PRIMARY.--What is first in respect to end, is first in the mind and its
+intention, because it is regarded as primary, 98. Things primary exist,
+subsist, and persist, from things ultimate, 44.
+
+PRIMEVAL.--In the world, at the present day, nothing is known of the
+primeval state of man, which is called a state of integrity, 355. What
+the primeval state of creation was, and how man is led back to it by the
+Lord, 355.
+
+PRINCE of a society in heaven, 14 and following, 266.
+
+PRINCIPLE, the primary, of the church is the good of charity, and not
+the truth of faith, 126.
+
+PRINCIPLES and PRINCIPIATES, 328.
+
+_Obs._--Principiates derive their essence from principles, _T.C.R_.,
+177. All things of the body are principiates, that is, are compositions
+of fibres, from principles which are receptacles of love and wisdom,
+_D.L. and W_., 369.
+
+PROBITY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+PROBLEM concerning the soul, 315.
+
+PROCEED, to.--All things which proceed from the Lord, are in an instant
+from first principles in last, 389.
+
+PROCREATION, sphere of the love of, 400.
+
+PROGRESSION.--There is no progression of good to evil, but a progression
+of good to a greater and less good, and evil to a greater and less evil,
+444. A progression from ends through causes into effects is inscribed on
+every man in general, and in every particular, 400, 401. Decreasing
+progression of conjugial love, 78.
+
+PROLIFICATION corresponds to the propagation of truth, 127. Spiritual
+prolification is that of love and wisdom, 51, 52. Origin of natural
+prolifications, 115. The sphere of prolification is the same as the
+universal sphere of the marriage of good and truth, which proceeds from
+the Lord, 92. All prolification is originally derived from the influx of
+love, wisdom, and use from the Lord, from an immediate influx into the
+souls of men, from a mediate influx into the souls of animals, and from
+an influx still more mediate into the inmost principles of vegetables,
+183. Prolifications are continuations of creation, 183. The principle of
+prolification is derived from the intellect alone, 90. In the principle
+of prolification of the husband is the soul, and also his mind as to its
+interiors, which are conjoined to the soul, 172. Its state with
+husbands, if married pairs were in the marriage of good and truth, 115.
+
+PROMULGATION, cause of the, of the decalogue by Jehovah God upon Mount
+Sinai, 351.
+
+PROPAGATE, to.--Love and wisdom, with use, not only constitute man
+(_homo_), but also are man, and propagate man, 183. A feminine principle
+is propagated from intellectual good, 220.
+
+PROPAGATION, all, is originally derived from the influx of love, wisdom,
+and use from the Lord, from an immediate influx into the souls of men,
+from a mediate in flux into the souls of animals, and from an influx
+still more mediate into the inmost principles of vegetables, 183.
+Propagations are continuations of creation, 183. Propagation of the
+soul, 220, 236, 238, 245, 321. The propagation of the human race, and
+thence of the angelic heaven, was the chief end of creation. 68.
+
+PROPAGATE, or plastic force of vegetables and animals, whence it
+originated, 138.
+
+PROPRIUM, man's, from his birth is essentially evil, 262. The _proprium_
+of man's (_homo_) will, is to love himself, and the _proprium_ of his
+understanding is to love his own wisdom, 194. These two propriums are
+deadly evils to man, if they remain with him, 194. The love of these two
+propriums is changed into conjugial love, so far as man cleaves to his
+wife, that is, receives her love, 194.
+
+PROVIDENCE, the Divine, of the Lord extends to every thing, even to the
+minutest particulars concerning marriages, and in marriages, 229, 316.
+The operations of uses, by the Lord, by the spheres which proceed from
+Him, are the Divine Providence, 386, 391.
+
+_Obs._--The Divine Providence is the same as the mediate and immediate
+influx from the Lord, _A.C._ 6480. See the _Treatise on the Divine
+Providence_, by the Author.
+
+PRUDENCE is one of the moral virtues which have respect to life, and
+enter into it, 164. Nothing of prudence can possibly exist but from God,
+354. Prudence of wives in concealing their love, 294. This prudence is
+innate, 187. It was implanted in women from creation, and consequently
+by birth, 194. Of self-derived prudence, 354.
+
+PULPIT in a temple in the spiritual world, 23.
+
+PU, or PAU, 28, 29, 182.
+
+_Obs._--This is the Greek word [Greek: pou], written in ordinary
+characters; the Author gives the Latin translation at n. 28. (In quodam
+pu seu ubi.) This word expresses the uncertainty in which philosophers
+and theologians are on the subject of the soul.
+
+PURE.--It is not possible that any love should become absolutely pure,
+with men or with angels, 71, 146. To the pure all things are pure, but
+to them that are defiled, nothing is pure, 140.
+
+PURIFICATION the spiritual, of conjugial love may be compared to the
+purification of natural spirits, as effected by the chemists, 145.
+Wisdom purified may be compared with alcohol, which is a spirit highly
+rectified, 145.
+
+PURITY, the, of heaven is from conjugial love, 430. In like manner the
+purity of the church, 431.
+
+PURPLE, the, color from its correspondence signifies the conjugial love
+of the wife, 76.
+
+PURPOSE.--That which flows forth from the very essence of a man's life,
+thus which flows forth from his will or his love, is principally called
+purpose, 493. As soon as any one from purpose or confirmation abstains
+from any evil because it is sin, he is kept by the Lord in the purpose
+of abstaining from the rest, 529.
+
+PUSTULES, 253, 470.
+
+PUT AWAY, to.--Putting away on account of adultery is a plenary
+separation of minds, which is called divorce, 255. Other kinds of
+putting away, grounded in their particular causes, are separations, 255.
+
+PUT OFF, to.--Man after death puts off every thing which does not agree
+with his love, 36. How a man after death puts off externals and puts on
+informals, 48*
+
+PYTHAGORAS, 151*.
+
+PYTHAGOREANS, 153*.
+
+QUALITY of the love of the sex in heaven, 44. The quality of every deed,
+and in general the quality of every thing depends upon the circumstances
+which mitigate or aggravate it, 487.
+
+RAINBOW painted on a wall in the spiritual world, 76.
+
+RATIONAL principle, the, is the medium between heaven and the world,
+145. Above the rational principle is heavenly light, and below the
+rational principle is natural light, 233. The rational principle is
+formed more and more to the reception of heaven or of hell, according as
+man turns himself towards good or evil, 436.
+
+_Obs._--The rational principle of man partakes of the spiritual and
+natural, or is a medium between them, _A.C._, 268.
+
+RATIONALITY, spiritual, comes by means of the Word, and of preachings
+derived therefrom, 293. Natural, sensual, and corporeal men enjoy, like
+other men, the powers of rationality, but they use it while they are in
+externals, and abuse it while in their internals, 498, 499. Rationality,
+with devils, proceeds from the glory of the love of self, 269, and also
+with atheists, who enjoy a more sublime rationality than many others,
+269.
+
+RATIONALITY and LIBERTY.--When man turns himself to the Lord, his
+rationality and liberty are led by the Lord; but if backwards, from the
+Lord, his rationality and liberty are led by hell, 437.
+
+REACTION.--In all conjunction by love there must be action, reception,
+and reaction, 293.
+
+READ, to.--While man reads the Word, and collects truths out of it, the
+Lord adjoins good, 128; but this takes place interiorly with those only
+who read the Word to the end that they may become wise, 128.
+
+REAL.--Love and wisdom are collected together in use, and therein become
+one principle, which is called real, 183.
+
+REASON, human, is such that it understands truths from the light
+thereof, as though was not heretofore distinguished them, 490.
+
+REASONERS.--They are named such who never conclude any thing, and make
+whatever they hear a matter of argument and dispute whether it be so,
+with perpetual contradiction, 232. What their fate is in the other life,
+232.
+
+REASONINGS, the, of the generality commence merely from effects, and
+from effects proceed to some consequences thence resulting, and do not
+commence from causes, and from causes proceed analytically to effects,
+385. Truth does not admit of reasonings, 481. They favor the delights of
+the flesh against those of the spirit, 481.
+
+RECEPTION is according to religion, 352. Without conjunction there is no
+reception, 341. See _Reaction_.
+
+RECIPIENT.--Man is a recipient of God, and consequently a recipient of
+love and wisdom from Him, 132. A recipient becomes an image of God
+according to reception, 132.
+
+RECIPROCAL principle, the, of conjunction with God, is, that a man
+should love God, and relish the things which are of God, as from
+himself, and yet believe that they are of God, 132, 122. Without such a
+reciprocal principle conjunction is impossible, 132.
+
+RECTIFICATION.--The purification of conjugial love may be compared to
+the purification of natural spirits, effected by chemists, and called
+rectification, 145.
+
+REFORMED, to be.--Man is reformed by the understanding, and this is
+effected by the knowledges of good and truth, and by a rational
+intuition grounded therein, 495.
+
+REGENERATION is a successive separation from the evils to which man is
+naturally inclined, 146. Regeneration is purification from evils, and
+thereby renovation of life, 525. The precepts of regeneration are five,
+525. See _Precepts_. By regeneration a man is made altogether new as to
+his spirit, and this is effected by a life according to the Lord's
+precepts, 525.
+
+REGIONS of the mind.--In human minds there are three regions, of which
+the highest is called the celestial, the middle the spiritual, and the
+lowest the natural, 305. In the lowest man is born; he ascends into the
+next above it by a life according to the truths of religion, and into
+the highest by the marriage of love and wisdom, 305. In the lowest
+region dwells natural love, in the superior spiritual love, and in the
+supreme celestial love, 270. In each region there is a marriage of love
+and wisdom, 270. The pleasantnesses of conjugial love in the highest
+region are perceived as blessednesses, in the middle region as
+satisfactions, and in the lowest region as delights, 335. In the lowest
+region reside all the concupiscences of evil and of lasciviousness; in
+the superior region there are not any concupiscences of evil and of
+lasciviousness, for man is introduced into this region by the Lord when
+he is reborn; in the supreme region is conjugial chastity in its love,
+into this region man is elevated by the love of uses, 305.
+
+REIGN, to, with Christ is to be wise, and perform uses, 7.
+
+RELATION, there is no, of good to evil, but a relation of good to a
+greater and less good, and of evil to a greater and less evil, 444. What
+is signified by the expression, for the sake of relatives, 17.
+
+RELATIVES subsist between the greatest and the least of the same thing,
+425, 17.
+
+RELIGION constitutes the state of the church with man, 238. Religion is
+implanted in souls, and by souls is transmitted from parents to their
+offspring, as the supreme inclination, 246. With Christians it is formed
+by the good of life, agreeable to the truth of doctrine, 115. Conjugial
+love is grounded in religion, 238. Where there is not religion, neither
+is there conjugial love, 239. There is no religion without the truths of
+religion; what is religion without truths, 239. Religion, as it is the
+marriage of the Lord and the church, is the initiament and inoculation
+of conjugial love, 531. That love in its progress accompanies religion,
+531. The first internal cause of cold in marriages is the rejection of
+religion by each of the parties, 240. The second cause is, that one has
+religion and not the other, 241. The third is, that one of the parties
+is of one religion, and the other of another, 242. The fourth is the
+falsity of religion, 243.
+
+_Obs._--There is a difference which it is important to bear in mind,
+between religion and the church; the church of the Lord, it is true, is
+universal, and is with all those who acknowledge a Divine Being, and
+live in charity whatever else may be their creed; but the church is
+especially where the Word is, and where by means of the Word the Lord is
+known. In the countries where the Word does not exist, or is withdrawn
+from the people and replaced by human decisions, as among the Roman
+Catholics, there is religion alone, but there is, to speak correctly, no
+church. Among Protestants, there is both religion and a church, but this
+church has come to an end, because it has perverted the Word.
+
+RENEW, to.--Every part of man, both interior and exterior, renews
+itself, and this is effected by solutions and reparations, 171.
+
+RENUNCIATION of whoredoms, whence exists the chastity of marriage, how
+it is effected, 148.
+
+REPASTS.--In heaven, as in the world, there are repasts, 6.
+
+REPRESENTATIONS.--Among the ancients the study of their bodily senses
+consisted in representations of truths in forms, 76.
+
+REPRESENTATIVE.--To those who are in the third heaven, every
+representative of love and wisdom becomes real, 270.
+
+RESPIRATION OF THE LUNGS, the, has relation to truth, 87.
+
+REST.--What is the meaning of eternal rest, 207.
+
+RETAIN, to--In whatever state man is he retains the faculty of elevating
+the understanding, 495.
+
+REVELATIONS made at the present day by the Lord, 532.
+
+RIB, by a, of the breast is signified, in the spiritual sense, natural
+truth, 193.
+
+RIGHT, the, signifies good, 316. It also signifies power, 21.
+
+RITES, customary.--There are customary rites which are merely formal,
+and there are others which, at the same time, are also essential, 306.
+
+RIVALSHIP or emulation between married parties respecting right and
+power, 291. Emulation of prominence between married partners is one of
+the external causes of cold, 248.
+
+RULES of life concerning marriages, 77. Universal rule, 147, 313.
+
+SABBATH, the.--The life of heaven from the worship of God, is called a
+perpetual Sabbath, 9. Celebration of the Sabbath in a heavenly society,
+23, 24.
+
+SACRILEGE.--See _Sacrimony_.
+
+SACRIMONY.--In heaven, marriage with one wife is called sacrimony, but
+if it took place with more than one it would be called sacrilege, 76.
+
+SAGACITY is one of the principles constituent of natural wisdom, 163.
+
+SANCTITIES.--The marriage of the Lord and the church, and the marriage
+of good and truth, are essential sanctities, 64. Sanctity of the Holy
+Scriptures, 24.
+
+SANCTUARY of the tabernacle of worship amongst the most ancient in
+heaven, 75.
+
+SATANS.--They are called satans who have confirmed themselves in favor
+of nature to the denial of God, 380. Those who are evil from the
+understanding dwell in the front in hell, and are called satans, but
+those who are in evil from the will, dwell to the back and are called
+devils, 492. See _Devils_. Satan wishing to demonstrate that nature is
+God, 415.
+
+_Obs._--In the Word, by the devil is understood that hell which is to
+the back, and in which are the most wicked, called evil genii; and by
+satan, that hell in which dwell those who are not so wicked, who are
+called evil spirits, _H. and H._, 544.
+
+SATISFACTION.--In love truly conjugial exists a state of satisfaction,
+180.
+
+SATURNINE or golden age, 153*.
+
+SATYRS.--In the spiritual world the satyr-like form is the form of
+dissolute adultery, 521.
+
+SAVED, to be.--All in the universe who acknowledge a God, and, from a
+religious principle, shun evil as sins against Him, are saved, 343.
+
+SCIENCE is a principle of knowledges, 130. There is no end to science,
+185. Man is not born into the science of any love, but beasts and birds
+are born into the science of all their loves, 133. Man is born without
+sciences, to the end that he may receive them all; whereas, supposing
+him to be born into sciences, he could not receive any but those into
+which he was born, 134. Science and love are undivided companions, 134.
+
+SCIENCE OF CORRESPONDENCES, the, was among the ancients the science of
+sciences, 532. It was the knowledge concerning the spiritual things of
+heaven and the church, and thence they derived wisdom, 532. It conjoined
+the sensual things of their bodies with the perceptions of their minds,
+and procured to them intelligence, 76. This science having been turned
+into idolatrous science, was so obliterated and destroyed by the divine
+providence of the Lord, that no visible traces of it were left
+remaining, 532. Nevertheless, it has been again discovered by the Lord,
+in order that the men of the church may again have conjunction with Him,
+and consociation with the angels; which purposes are effected by the
+Word, in which all things are correspondences, 532. See
+_Correspondences_.
+
+SCORBUTIC PHTHISIC, 253, 470.
+
+SCRIPTURE, the sacred, which proceeded immediately from the Lord, is, in
+general and in particular, a marriage of good and truth, 115.
+
+SEAT, the, of jealousy is in the understanding of the husband, 372.
+
+SEDUCERS.--Their sad lot after death, 514.
+
+SEE, to, that what is true is true, and that what is false is false, is
+to see from heavenly light in natural light, 233.
+
+SEEDS spiritually understood are truths, 220. By the seed of man,
+whereby iron shall be mixed with clay, and still they shall not cohere,
+is meant the truth of the Word falsified, 79. Formation of seed, 220,
+245, 183.
+
+SELF-CONCEIT, or SELF-DERIVED INTELLIGENCE.--The love of wisdom, if it
+remains with man, and is not transcribed into the woman, is an evil
+love, and is called self-conceit, or the love of his own intelligence,
+88, 353. The wife continually attracts to herself her husband's conceit
+of his own intelligence, and extinguishes it in him, and verifies it in
+herself, 353. He who, from a principle of self-love, is vain of his own
+intelligence, cannot possibly love his wife with true conjugial love,
+193.
+
+SEMBLANCES, conjugial, 279-289.
+
+SEMINATION corresponds to the potency of truth, 127. It has a spiritual
+origin, and proceeds from the truths of which the understanding
+consists, 220.
+
+SENSATIONS with the pleasures thence derived appertain to the body, and
+affections with the thoughts thence derived appertain to the mind, 273.
+
+SENSE.--Every love has its own proper sense, 210. Spiritual origin of
+the natural senses, 220. See _Taste, Smell, Hearing, Touch, Sight_. Each
+of these senses has its delights, with variations according to the
+specific uses of each, 68. The sense proper to conjugial love is the
+sense of touch, 210. The use of this sense is the complex of all other
+uses, 68. Wives have a sixth sense, and which is a sense of all the
+delights of the conjugial love of the husband, and this sense they have
+in the palms of their hands, 155*.
+
+SENSUAL.--Natural men who love only the delights of the senses, placing
+their heart in every kind of luxury and pleasure, are properly meant by
+the sensual, 496. The sensual immerse all things of the will, and
+consequently of the understanding, in the allurements and fallacies of
+the senses, indulging in these alone, 496.
+
+SEPARATIONS of married partners. Legitimate causes thereof, 251-254.
+
+SERENE, principle of peace, 155*.
+
+SERIES.--All those things which precede in minds form series, which
+collect themselves together, one near another, and one after another,
+and these together, compose a last or ultimate, in which they co-exist,
+313. The series of the love of infants, from its greatest to its least,
+thus to the boundary in which it subsists or ceases, is retrograde, the
+reason why, 401.
+
+SERPENT, the, signifies the love of self-intelligence, 353. By the
+serpent, Gen. iii. is meant the devil, as to the conceit of self-love
+and self-intelligence, 135. In hell, the forms of beasts, under which
+the lascivious delights of adulterous love are presented to the sight,
+are serpents, &c., 430.
+
+SEX.--The love of the male sex differs from that of the female sex, 382.
+Origin of the beauty of the female sex, 381-384. Cause of the beauty of
+the female sex, 56.
+
+SHEEP, in the spiritual world, are the representative forms of the state
+of innocence and peace of the inhabitants, 75.
+
+SHEEPFOLD signifies the church, 129.
+
+SHOWER, golden, 155*, 208.
+
+SIGHT.--There is in man an internal and an external sight, 477. Natural
+sight is grounded in spiritual sight, which is that of the
+understanding, 220. The love of seeing, grounded in the love of
+understanding, has the sense of seeing; and the gratifications proper to
+it are the various kinds of symmetry and beauty, 210. How gross the
+sight of the eye is, 416.
+
+SILVER signifies intelligence in spiritual truths, and thence in natural
+truths, 76. The silver age, 76.
+
+SIMPLE.--Every thing divided is more and more multiple, and not more and
+more simple, 329.
+
+SIMULTANEOUS.--There is simultaneous order and successive order, 314.
+That simultaneous order is grounded in successive, and is according to
+it, is not known, 314.
+
+SIN.--All that which is contrary to religion is believed to be sin,
+because it is contrary to God; and, on the other hand, all that which
+agrees with religion is believed not to be sin, because it agrees with
+God, 348.
+
+SINCERITY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+SINGING in heaven, 55, 155*.
+
+SIRENS, fantastic beauty of, in the spiritual world, 505.
+
+SISTERS.--The Lord calls those brethren and sisters who are of his
+church, 120.
+
+SIX.--The number six signifies all and what is complete, 21.
+
+SLEEP, the, into which Adam fell, when the woman was created, signifies
+man's entire ignorance that the wife is formed, and, as it were, created
+from him, 194.
+
+SLEEP, to, Gen. ii. 21, signifies to be in ignorance, 194. Sleep in
+heaven, 19.
+
+SLOTHFUL, to the, in the spiritual world, food is not given, 6.
+
+SMALL-POX, 253, 470.
+
+SMELLING, natural, is grounded in spiritual smelling, which is
+perception, 220. The love of knowing those things which float about in
+the air, grounded in the love of perceiving, is the sense of smelling;
+and the gratifications proper to it are the various kinds of fragrance,
+210.
+
+SOBRIETY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+SOCIETY, every, in heaven may be considered as one common body, and the
+constituent angels as the similar parts thereof, from which the common
+body exists, 10.
+
+SOCRATES, 151*.
+
+SOCRATICS, 153*.
+
+SOLITARY, there is neither good nor solitary truth, but in all cases
+they are conjoined, 87.
+
+SOLUTIONS and reparations by which every part of man, both interior and
+exterior, renews itself, 171.
+
+SOMNAMBULISTS act from the impulse of a blind science, the understanding
+being asleep, 134.
+
+SONS in the Word signify truths conceived in the spiritual man, and born
+in the natural, 120, 220. Those who are regenerated by the Lord are
+called in the Word sons of God, sons of the kingdom, 120.
+
+SONS-IN-LAW, what, and daughters-in-law signify in the Word, 120.
+
+SONGS in heaven, 17, 19. Heavenly songs are in reality sonorous
+affections, or affections expressed and modified by sounds, 55. Singing
+in heaven is an affection of the mind, which is let forth through the
+mouth as a tune, 155*. Affections are expressed by songs, as thoughts
+are by discourse, 55.
+
+SOPHI.--The most ancient people did not acknowledge any other wisdom
+than the wisdom of life, and this was the wisdom of those who were
+formerly called _sophi_, 130.
+
+SOUL, the, is the inmost principle of man, 101, 158, 206. It is not
+life, but the proximate receptacle of life from God, and thereby the
+habitation of God, 315. It is a form of all things relating to love, and
+of all things relating to wisdom, 315. It is a form from which the
+smallest thing cannot be taken away, and to which the smallest thing
+cannot be added, and it is the inmost of all the forms of the whole
+body, 315. Propagation of the soul, 220, 245. The soul of the offspring
+is from the father, and its clothing from the mother, 206, 288. The
+principle of truth in the soul is the origin of seed, in which is the
+soul of man, 220, 483. It is in a perfect human form, covered with
+substances from the purest principles of nature, whereof a body is
+formed in the womb of the mother, 183. The soul of man, and of every
+animal, from an implanted tendency to self-propagation, forms itself,
+clothes itself, and becomes seed, 220; because the soul is a spiritual
+substance, which is not a subject of extension but of impletion, and
+from which no part can be taken away, but the whole may be produced
+without any loss thereof, hence it is that it is as fully present in the
+smallest receptacles, which are seeds, as in its greatest receptacle,
+the body, 220. The soul of every man, by its origin, is celestial,
+wherefore it receives influx immediately from the Lord, 482. The soul
+and the mind are the man, since both constitute the spirit which lives
+after death, and which is in a perfect human form, 260. The soul
+constitutes the inmost principles not only of the head, but also of the
+body, 178. The soul and mind adjoin themselves closely to the flesh of
+the body, to operate and produce their effects, 178. A masculine soul,
+220. How a feminine principle is produced from a male soul, 220. How a
+union of the souls of married partners is effected, 172. See _Mind,
+obs_.
+
+SPACE.--Those things which, from their origin, are celestial and
+spiritual, are not in space, but in the appearances of space, 158. The
+soul of man being celestial, and his mind spiritual, are not in space,
+158.
+
+SPANIARDS, 103, 104.
+
+SPECIES.--Why the Creator has distinguished all things into genera,
+species, and discriminations, 479.
+
+SPEECH, the, of wisdom is to speak from causes, 75. From the thought,
+which also is spiritual, speech flows, 220.
+
+SPHERE.--All that which flows from a subject, and encompasses and
+surrounds it, is named a sphere, 386. From the Lord, by the spiritual
+sun, proceeds a sphere of heat and light, or of love and wisdom, to
+operate ends which are uses, 386. The universal sphere of generating and
+propagating the celestial things, which are of love; and the spiritual
+things, which are of wisdom, and thence the natural things, which are of
+offspring, proceeds from the Lord, and fills the universal heaven and
+the universal world, 355. The divine sphere which looks to the
+preservation of the universe in its created state by successive
+generations, is called the sphere of procreating, 386. The divine sphere
+which looks to the preservation of generations in their beginnings, and
+afterwards in their progressions, is called the sphere of protecting the
+things created, 386. There are several other divine spheres, which are
+named according to uses, as the sphere of defence of good and truth
+against evil and false, the sphere of reformation and regeneration, the
+sphere of innocence and peace, the sphere of mercy and grace, &c., 222,
+386. But the universal of all is the conjugial sphere, because this is
+the supereminent sphere of conservation of the created universe, 222.
+This sphere fills the universe, and pervades all things from first to
+last, 222; thus from angels even to worms, 92. Why it is more universal
+than the sphere of heat and light which proceed from the sun, 222. In
+its origin, the conjugial sphere, flowing into the universe, is divine;
+in its progress in heaven with the angels, it is celestial and
+spiritual; with men it is natural; with beasts and birds, animal; with
+worms merely corporeal; with vegetables, it is void of life; and,
+moreover, in all its subjects it is varied according to their forms,
+225. This sphere is received immediately by the female sex, and
+mediately by the male, 225. The sphere of conjugial love is the very
+essential sphere of heaven, because it descends from the heavenly
+marriage of the Lord and the church, 54. Whereas there is a sphere of
+conjugial love, there is also a sphere opposite to it, which is called a
+sphere of adulterous love, 434. This sphere ascends from hell, and the
+sphere of conjugial love descends from heaven, 435, 455. These spheres
+meet each other in each world, but do not conjoin, 436, 455. Between
+these two spheres there is equilibrium, and man is in it, 437, 455. Man
+can turn himself to whichever sphere he pleases; but so far as he turns
+himself to the one, so far he turns himself from the other, 438, 455. A
+sphere of love from the wife, and of understanding from the man, is
+continually flowing forth, and unites them, 321. A natural sphere is
+continually flowing forth, not only from man, but also from beasts--yea,
+from trees, fruits, flowers, and also from metals, 171. There flows
+forth--yea, overflows from every man (_homo_)--a spiritual sphere,
+derived from the affections of his love, which encompasses him, and
+infuses itself into the natural sphere derived from the body, so that
+these two spheres are conjoined, 171. Every one, both man and woman, is
+encompassed by his own sphere of life, densely on the breast, and less
+densely on the back, 224.
+
+SPIRE.--With whom the mind is closed from beneath, and sometimes twisted
+as a spire into the adverse principle, 203.
+
+SPIRIT, the.--There are two principles which, in the beginning, with
+every man who from natural is made spiritual, are at strife together,
+which are commonly called the spirit and the flesh, 488. The love of
+marriage is of the spirit, and the love of adultery is of the flesh,
+488. See _Flesh_.
+
+SPIRITS.--See _Mind, obs_. By novitiate spirits are meant men newly
+deceased, who are called spirits because they are then spiritual men,
+461. Who those are, who, after death, become corporeal spirits, 495.
+
+SPIRITUAL--The difference between what is spiritual and natural is like
+that between prior and posterior, which bear no determinate proportion
+to each other, 326. Spiritual principles without natural, which are
+their constituent have no consistence, 52. Spiritual principles
+considered in themselves have relation to love and wisdom, 52. The
+things relating to the church, which are called spiritual things, reside
+in the inmost principles with man, 130. By the spiritual is meant he who
+loves spiritual things, and thereby is wise from the Lord, 281. A man
+(_homo_) without religion is not spiritual, but remains natural, 149. To
+become spiritual is to be elevated out of the natural principle, that
+is, out of the light and heat of the world into the light and heat of
+heaven, 347. Man becomes spiritual in proportion as his rational
+principle begins to derive a soul from influx out of heaven, which is
+the case so far as it is affected and delighted with wisdom, 145.
+
+SPIRITUALLY, to think, is to think abstractedly from space and time,
+328.
+
+SPORTS of wisdom in the, heavens, 132. Literary sports, 207. Conjugial
+love in its origin is the sport of wisdom and love, 75, 183. Games and
+shows in the heavens, 17. The sixth sense in the female sex is called in
+the heavens the sport of wisdom with its love, and of love with its
+wisdom, 155*.
+
+SPRING.--In heaven the heat and light proceeding from the sun cause
+perpetual spring, 137. In heaven, with conjugial partners, there is
+spring in its perpetual conatus, 355. All who come into heaven return
+into their vernal youth, and into the powers appertaining to that age,
+44.
+
+STABLES signify instructions, 76.
+
+STAGE entertainments. See _Actors_.
+
+STATES.--The state of a man's life is his quality as to the
+understanding and the will, 184. The state of a man's life from infancy,
+even to the end of life, is continually changing, 185. The common states
+of a man's life are called infancy, childhood, youth, manhood, and old
+age, 185. No subsequent state of life is the same as a preceding one,
+186. The last state is such as the successive order is, from which it is
+formed and exists, 313. What was the primeval state, which is called a
+state of integrity, 355. Of the state of married partners after death,
+45-54. There are two states into which a man enters after death--an
+external and an internal state; he comes first into his external state,
+and afterwards into his internal, 47*.
+
+STATUE, the, which Nebuchadnezzar saw in a dream represented the ages of
+gold, silver, copper, and iron, 78.
+
+STONES signify natural truths, and precious stones spiritual truths, 76.
+
+STORE, abundant, 220, 221.
+
+STOREHOUSE.--The conjugial principle of one man with one wife is the
+storehouse of human life, 457.
+
+STORGE.--The love called _storge_ is the love of infants, 392. This love
+prevails equally with the evil and the good, and, in like manner, with
+tame and wild beasts; it is even in some cases stronger and more ardent
+with evil men, and also with wild beasts, 392. The innocence of infancy
+is the cause of the love called _storge_, 395. Spiritual storge, 211.
+
+STUDY, what was the, of the men who lived in the silver age, 76. Study
+of sciences in the spiritual world, 207.
+
+STUPIDITY of the age, 481.
+
+SUBLIMATION.--The purification of conjugial love may be compared to the
+purification of natural spirits, as effected by chemists, and called
+sublimation, 145.
+
+SUBJECT, every, receives influx according to its form, 86. All a man's
+affections and thoughts are in forms, and thence from forms, for forms
+are their subjects, 186. A subject without predicates is an entity which
+has no existence in reason, 66. See _Substance_.
+
+SUBSISTENCE is perpetual existence, 86.
+
+SUBSTANCE.--There is no substance without a form, an unformed substance
+not being any thing, 66. There is not any good or truth which is not in
+a substance as in its subject, 66. Every idea of man's, however
+sublimated, is substantial, that is, affixed to substance, 66. Material
+things derive their origin from things substantial, 207. In man, all the
+affections of love, and all the perceptions of wisdom, are rendered
+substantial, for substances are their subjects, 361. See _Form_.
+
+SUBSTANTIAL.--The difference between what is substantial and what is
+material is like the difference between what is prior and what is
+posterior, 31. Spiritual things are substantial, 328. Spirits and angels
+are in substantial and not in materials, 328. Man after death is a
+substantial man, because this substantial man lay inwardly concealed in
+the natural or material man, 31. The substantial man sees the
+substantial man, as the material man sees the material man, 31. All
+things in the spiritual world are substantial and not material, whence
+it is that there are in their perfection in that world, all things which
+are in the natural world, and many things besides, 207. Every idea of
+man's, however sublimated, is substantial, that is, attached to
+substances, 66.
+
+SUCCESSIVE.--There is a successive order and a simultaneous order, and
+there is an influx of successive order into simultaneous order, 314. See
+_Order_.
+
+SUMMARY of the Lord's commandments, 340, 82.
+
+SUN.--There is a sun of the spiritual world as there is a sun of the
+natural world, 380. The sun of the spiritual world proceeds immediately
+from the Lord, who is in the midst of it, 235. That sun is pure love
+235, 380, 532. It appears fiery before the angels, altogether as the sun
+of our world appears before men, 235. It does not set nor rise, but
+stands constantly between the zenith and the horizon, that is, at the
+elevation of 45 degrees, 137. The spiritual sun is pure love, and the
+natural sun is pure fire, 182, 532. Whatever proceeds from the spiritual
+sun partakes of life, since it is pure love; whatever proceeds from the
+natural sun partakes nothing of life, since it is pure fire, 532. The
+spiritual sun is in the centre of the universe, and its operation, being
+without space and time, is instant and present from first principles in
+last, 391. For what end the sun of the natural world was created, 235.
+The fire of the natural sun exists from no other source than from the
+fire of the spiritual sun, which is divine love, 380.
+
+SUPPERS.--In heaven, as in the world, there are suppers, 19.
+
+SURVIVOR, 321.--See _Deceased_.
+
+SWAMMERDAM, 416.
+
+SWANS, in the spiritual world, signify conjugial love in the lowest
+region of the mind, 270.
+
+SWEDENBORG.--He protests in truth that the memorable relations annexed
+to the chapters in this work are not fictions, but were truly done and
+seen; not seen in any state of the mind asleep, but in a state of full
+wakefulness, 1. That it had pleased the Lord to manifest Himself unto
+him, and send him to teach the things relating to the New Church, 1.
+That the interiors of his mind and spirit were opened by the Lord, and
+that thence it was granted him to be in the spiritual world with angels,
+and at the same time in the natural world with men, 1, 39, 326. State of
+anxiety into which he fell when once he thought of the essence and
+omnipresence of God from eternity, that is, of God before the creation
+of the world, 328. The angels, as well as himself, did not know the
+differences between spiritual and natural, because there had never
+before been an opportunity of comparing them together by any person's
+existing at the same time in both worlds; and without such comparison
+and reference those differences were not ascertainable, 327. On a
+certain time, as he was wandering through the streets of a great city
+inquiring for a lodging, he entered a house inhabited by married
+partners of a different religion; the angels instantly accosted him, and
+told him they could not on that account remain with him there, 242. He
+had observed for twenty-five years continually, from an influx
+perceptible and sensible, that it is impossible to think analytically
+concerning any form of government, civil law, moral virtue, or any
+spiritual truth, unless the divine principle flows in from the Lord's
+wisdom through the spiritual world, 419. He declares, that having
+related a thousand particulars respecting departed spirits, he has never
+heard any one object, how can such be their lot when they are not yet
+risen from their sepulchres, the last judgment not being yet
+accomplished? 28.
+
+SWEDES, 103, 112.
+
+SWEETNESS.--In heaven, the chaste love of the sex is called heavenly
+sweetness, 55.
+
+SYMPATHIES.--In the spiritual world sympathies are not only felt, but
+also appear in the face, the discourse, and gesture, 273. With some
+married partners in the natural world, there is antipathy in internals,
+combined with apparent sympathy in their externals, 292. Sympathy
+derives its origin from the concordance of spiritual spheres, which
+emanate from subjects, 171.
+
+TABERNACLE.--In heaven, the most ancient people dwell in tabernacles,
+because, whilst in the world, they lived in tabernacles, 75. Tabernacle
+of their worship exactly similar to the tabernacle of which the form was
+showed to Moses on Mount Sinai, 75.
+
+TABLES of wood and stone on which were the writings of the most ancient
+people, 77. Tablet with this inscription, "The covenant between Jehovah
+and the Heavens," 75.
+
+TARTARUS, 75.--Shades of Tartarus, 75.
+
+TARTARY.--The ante-Mosaic Word, at this day lost, is reserved only in
+Great Tartary, 77.
+
+TASTE, sense of.--The love of self-nourishment, grounded in the love of
+imbibing goods, is the sense of tasting, and the delights proper to it
+are the various kinds of delicate foods, 210.
+
+TEMPERANCE is one of those moral virtues which have respect to life and
+enter into it, 164.
+
+TEMPLE, description of a, in heaven, 23. Temple of wisdom, where the
+causes of the beauty of the female sex were discussed, 56.
+
+TEMPORAL.--Idea of what is temporal in regard to marriages, effect that
+it produced on two married partners from heaven present with Swedenborg,
+216.
+
+THEATRES in the heavens, 17.--See _Actors_.
+
+THING, every, created by the Lord is representative, 294.
+
+THINK, to, spiritually is to think abstractedly from space and time, and
+to think naturally is to think in conjunction with space and time, 328.
+To think and conclude from an interior and prior principle is to think
+and conclude from ends and causes to effects, but to think and conclude
+from an exterior or posterior principle, is to think and conclude from
+effects to causes and ends, 408. The spiritual man thinks of things
+incomprehensible and ineffable to the natural man, 326.
+
+THOUGHT is the _existere_, or existence of a man's life, from the _esse_
+or essence, which is love, 36. Spiritual thoughts, compared with
+natural, are thoughts of thoughts, 326. Spiritual thoughts are the
+beginnings and origins of natural thoughts, 320. Spiritual thought so
+far exceeds natural thought as to be respectively ineffable, 326.
+
+THUNDER.--Clapping of the air like thunder is a correspondence and
+consequent appearance of the conflict and collision of arguments amongst
+spirits, 415.
+
+TONES, discordant, brought into harmony, 243.
+
+TOUCH, to.--This sense is common to all the other senses, and hence
+borrows somewhat from them, 210. It is the sense proper to conjugial
+love, 210. The love of knowing objects, grounded on the love of
+circumspection and self-preservation, is the sense of touching, and the
+gratifications proper to it are the various kinds of titillation, 210.
+The innocence of parents and the innocence of children meet each other
+by the touch, especially of the hands, 396. See _Sense_.
+
+TRADES.--In the spiritual world there are trades, 207.
+
+TRANQUILLITY is in conjugial love, and relates to the mind, 180.
+
+TRANSCRIBED, to be.--Whereas every man (_homo_) by birth inclined to
+love himself, it was provided from creation, to prevent man's perishing
+by self-love, and the conceit of his own intelligence, that that love of
+the man (_vir_) should be transcribed into the wife, 353, 88, 193, 293.
+
+TRANSCRIPTION, the, of the good of one person into another is
+impossible, 525.
+
+TREE, a, signifies man, 135. The tree of life signifies man living from
+God, or God living in man, 135. To eat of this tree signifies to receive
+eternal life, 135. The tree of the knowledge of good and evil, signifies
+the belief that life for man is not God, but self, 135. By eating
+thereof signifies damnation, 135.
+
+TRINITY, the Divine, is in Jesus Christ, in whom dwells all the fulness
+of the Godhead bodily, 24.
+
+TRUTH.--What the understanding perceives and thinks is called truth,
+490. Truth is the form of good, 198, 493. There is the truth of good,
+and from this the good of truth, or truth grounded in good, and good
+grounded in that truth; and in these two principles is implanted from
+creation an inclination to join themselves together into one, 88. The
+truth of good, or truth grounded in good, is male (or masculine), and
+the good of truth, or good grounded in truth, is female (or feminine),
+61, 88. See _Good and Truth_.
+
+TRUTH does not admit of reasonings, 481.
+
+TRUTHS pertain to the understanding, 128.
+
+TWO.--In every part of the body where there are not two, they are
+divided into two, 316.
+
+TZIIM.--In hell, the forms of birds, and under which the lascivious
+delights of adulterous love are presented to the view, are birds called
+tziim, 430.
+
+ULCERS, 253.
+
+ULTIMATE.--It is a universal law that things primary exist, subsist, and
+persist from things ultimate, 44. That the ultimate state is such as the
+successive order is, from which it is formed and exists, is a canon
+which, from its truth, must be acknowledged in the learned world, 313.
+
+ULYSSES, companions of, changed into hogs, 521.
+
+UNCHASTITY, difference between, and what is not chaste, 139. Unchastity
+is entirely opposed to chastity, 139. There is a conjugial love which is
+not chaste, and yet is not unchastity, 139. The love opposite to
+conjugial love is essential unchastity, 139. If the renunciations of
+whoredoms be not made from a principle of religion, unchastity lies
+inwardly concealed like corrupt matter in a wound only outwardly healed,
+149.
+
+UNCLEAN or FILTHY, every, principle of hell is from adulterers, 500.
+
+UNCLEANNESS, 252, 472.
+
+UNDERSTANDING, the.--Man has understanding from heavenly light, 233. The
+understanding considered in itself is merely the ministering and serving
+principle of the will, 196. It is only the form of the will, 493. Man is
+capable of elevating his intellect above his natural loves, 96. See
+_Will and Understanding_.
+
+UNION.--Spiritual union of two married partners is the actual adjunction
+of the soul and mind of the one to the soul and mind of the other, 321.
+Conjugial love is the union of souls, 179, 480, 482. Union between two
+married partners in heaven is like that of the two tents in the breast,
+which are called the heart and the lungs, 75.
+
+UNITY, the, of souls between two married partners in heaven is seen in
+their faces; the life of the husband is in the wife, and the life of the
+wife is in the husband--they are two bodies but one soul, 75.
+
+UNIVERSALS.--Whoever knows universals may afterwards comprehend
+particulars, because the latter are in the former as parts in a whole,
+261. Good and truth are the universals of creation, 84, 92. There are
+three universals of heaven and three universals of hell, 261. A
+universal principle exists from, and consists of singulars, 388. If we
+take away singulars, a universal is a mere name, and is like somewhat
+superficial, which has no contents within, 388. A universal truth is
+acknowledged by every intelligent man, 60. Every universal truth is
+acknowledged as soon as it is heard, in consequence of the Lord's influx
+and at the same time of the confirmation of heaven, 62.
+
+UNIVERSE.--The universe, with all its created subjects, is from the
+divine love, by the divine wisdom, or what is the same thing, from the
+divine good, by the divine truth, 87. All things which proceed from the
+Lord, or from the sun, which is from him, and in which he is, pervade
+the created universe, even to the last of all its principles, 389. All
+thing in the universe have relation to good and truth, 60. In every
+thing in the universe good is conjoined with truth, and truth with good,
+60.
+
+USE is essential good, 183, 77. Use is doing good from love by wisdom,
+183. Creation can only be from divine love by divine wisdom, in divine
+use, 183. All things in the universe are procreated and formed from use,
+in use, and for use, 183. All use is from the Lord, and is effected by
+angels and men, as of themselves, 7. Uses are the bonds of society;
+there are as many bonds as there are uses, and the number of uses is
+infinite, 18. There are spiritual uses, such as regard love towards God,
+and love towards our neighbor, 18. There are moral and civil uses, such
+as regard the love of the society and state to which a man belongs, and
+of his fellow-citizens among whom he lives, 18. There are natural uses,
+which regard the love of the world and its necessities, 18: and there
+are corporeal uses, such as regard the love of self-preservation with a
+view to superior uses, 18. The delight of the love of uses is a heavenly
+delight, which enters into succeeding delights in their order, and
+according to the order of succession exalts them and makes them eternal,
+18. Delights follow use, and are also communicated to man according to
+the love thereof, 68. The delight of being useful derives its essence
+from love, and its existence from wisdom, 5. This delight, originating
+in love and operating by wisdom, is the very soul and life of all
+heavenly joys, 5. Those who are only in natural and corporeal uses are
+satans, loving only the world and themselves, for the sake of the world;
+and those who are only in corporeal uses are devils, because they live
+to themselves alone, and to others only for the sake of themselves, 18.
+Happiness is derived to every angel from the use he performs in his
+function, 6. The public good requires that every individual, being a
+member of the common body, should be an instrument of use in the society
+to which he belongs, 7. To such as faithfully perform uses, the Lord
+gives the love thereof, 7. So far as uses are done from the love
+thereof, so far that love increases, 266. The use of conjugial love is
+the most excellent of all uses, 183, 305. Conjugial love is according to
+the love of growing wise, for the sake of uses from the Lord, 183. How
+can any one know whether he performs uses from self-love, or from the
+love of uses? 266. Every one who believes in the Lord, and shuns evils
+as sins, performs uses from the Lord; but every one who neither believes
+in the Lord, nor shuns evils as sins, does uses from self, and for the
+sake of self, 266. All good uses in the heavens are splendid and
+refulgent, 266. Blessed lot of those who are desirous to have dominion
+from the love of uses, 266.
+
+_Obs._--Use consists in fulfilling faithfully, sincerely, and carefully,
+the duties of our functions, _T.C.R._, 744. Those things are called
+_uses_ which, proceeding from the Lord, are by creation in order, _D.L.
+and W_., 298.
+
+USES of apparent love and friendship between married partners, for the
+sake of preserving order in domestic affairs, 271, and following, 283.
+
+UTILITY of apparent love and apparent friendship between married
+partners, for the sake of preserving order in domestic affairs, 271, and
+following, 283.
+
+VAPOR.--From reason it may be seen that the soul of man after death is
+not a mere vapor, 29.
+
+VARIETY.--There is a perpetual variety, and there is not any thing the
+same with another thing, 524. Heaven consists of perpetual varieties,
+524. Distinction between varieties and diversities, 324. See
+_Diversities_.
+
+VEGETABLES.--Wonders in the productions of vegetables, 416.
+
+VEIN.--There is a certain vein latent in the affection of the will of
+every angel which attracts his mind to the execution of some purpose, 6.
+Vein of conjugial love, 44, 68, 183, 293, 313, 433, 482.
+
+VENTRICLES of the brain, 315.
+
+VERNAL, the, principle exists only where warmth is equally united to
+light, 137. With men (_homines_) there is a perpetual influx of vernal
+warmth from the Lord, it is otherwise with animals, 137. In heaven,
+where there is vernal warmth, there is love truly conjugial, 137.
+
+VIOLATION of spiritual marriage, 515-520. Violation of spiritual
+marriage is violation of the Word, 516. Violation of the Word is
+adulteration of good, and falsification of truth, 517. This violation of
+the Word corresponds to scortations and adulteries, 518. By whom, in the
+Christian church, violation of the Word is committed, 519.
+
+VIRGINITY.--Fate of those who have vowed perpetual virginity, 155, 460,
+503.
+
+VIRGINS, 21, 22, 293, 321, 502, 511. The affection of truth is called a
+virgin, 293. The virgins (Matt. xxv. 1) signify the church, 21. Quality
+of the state of virgins before and after marriage in heaven, 502.
+Virgins of the fountain, 207, 293. The nine virgins, or muses, signify
+knowledge and science of every kind, 182. How a virgin is formed into a
+wife, 199.
+
+VIRTUES, moral, and spiritual virtues, 164. Various graces and virtues
+of moral life represented in theatres in heaven, 17. Manly virtue, 433,
+355.
+
+VISIBLE.--Every one may confirm himself in favor of a divine principle
+or being, from what is visible in nature, 416-421.
+
+VISION, posterior, 233.
+
+VITIATED states of mind and body which are legitimate causes of
+separation, 252, 253.
+
+WARS, the, of Jehovah. The name of the historical books of the
+ante-Mosaic Word, 77.
+
+WATER FROM THE FOUNTAIN, to drink, signifies to be instructed concerning
+truths, and by truths concerning goods, and thereby to grow wise, 182.
+
+WEASELS.--Who they are who appear at a distance in the spiritual world
+like weasels, 514.
+
+WHIRLPOOLS which are in the borders of the worlds, 339.
+
+WHITE, the color, signifies intelligence, 76.
+
+WHITE, what is, in heaven is truth, 316.
+
+WHOREDOM, spiritual, is the falsification of truth, which acts in
+unity with that which is natural, because they cohere, 80. Whoredoms in
+the spiritual sense of the word signify the connubial connection of what
+is evil and false, 428. They signify the falsification of truth, 518.
+Whoredom is the destruction of society, 345. They are imputed to every
+one after death, not according to the deeds themselves, but according to
+the state of the minds in the deeds, 530.
+
+WHOREDOMS in the spiritual sense signify the connection (_connubium_) of
+evil and false, 428. Toleration of such evils in populous cities, 451.
+
+WIDOW.--Why the state of a widow is more grievous than that of a
+widower, 325.
+
+WIFE, a, is the love of a wise man's wisdom, 56. She represents the love
+of her husband's wisdom, 21. The wife signifies the good of truth, 76.
+In heaven, the wife is the love of her husband's wisdom, and the husband
+is the wisdom of her love, 75. The wife perceives, sees, and is sensible
+of the things which are in her husband, in herself, and thence as it
+were herself in him, 173. There is with wives a sixth sense, which is
+the sense of all the delights of the conjugial love of the husband, and
+this sense is in the palms of the hands, 155*. Conjugial love resides
+with chaste wives, but still their love depends on the husband's, 216*.
+Wives love the bonds of marriage if the men do, 217. Wives seated on a
+bed of roses, 293. In a rosary, 294. Acts which certain wives employ to
+subject their husbands to their own authority, 292. See _Woman, Married
+Partners_.
+
+WILL, the, is the receptacle of love, for what a man loves that he
+wills, 347. Will principle, considered in itself, is nothing but an
+affect and effect of some love, 461. Whoever conjoins to himself the
+will of a man, conjoins to himself the whole man, 196. The will acts by
+the body, wherefore, if the will were to be taken away, action would be
+instantly at a stand, 494.
+
+WILL and UNDERSTANDING.--The will is the man himself, and the
+understanding is the man as grounded in the will, 490. The life of man
+essentially is his will, and formally is his understanding, 493. The
+will is the receptacle of good, and the understanding is the receptacle
+of truth, 121. Love, charity, and affection, belong to the will, and
+perception and thought to the understanding, 121. All things which are
+done by a man are done from his will and understanding, and without
+these acting principles a man would not have either action or speech,
+otherwise than as a machine, 527. Whoever conjoins to himself the will
+of another, conjoins also to himself his understanding, 196. The
+understanding is not so constant in its thoughts as the will is in its
+affections, 221. He that does not discriminate between will and
+understanding, cannot discriminate between evils and goods. 490. The
+will alone of itself acts nothing, but whatever it acts, it acts by the
+understanding, and the understanding alone of itself acts nothing, but
+whatever it acts, it acts from the will, 490. With every man the
+understanding is capable of being elevated according to knowledges, but
+the will only by a life according to the truths of the church, 269. The
+natural man can elevate his understanding into the light of heaven, and
+think and discourse spiritually, but if the will at the same time does
+not follow the understanding, he is still not elevated, for he does not
+remain in that elevation, but in a short time he lets himself down to
+his will, and there fixes his station, 347, 495. The will flows into the
+understanding, but not the understanding into the will, yet the
+understanding teaches what is good and evil, and consults with the will,
+that out of those two principles it may choose, and do what is agreeable
+to it, 490. The will of the wife conjoins itself with the understanding
+of the man, and thence the understanding of the man with the will of the
+wife, 159. In adultery of the reason, the understanding acts from
+within, and the will from without, but in adultery of the will, the will
+acts from within, and the understanding from without, 490.
+
+WISDOM is nothing but a form of love, 493. It is a principle of life,
+130. Wisdom, considered in its fulness, is a principle, at the same
+time, of knowledges, of reason, and of life, 130. What wisdom is as a
+principle of life, 130, 293. Wisdom consists of truths, 84. The
+understanding is the receptacle of wisdom, 400. The abode of wisdom is
+in use, 18. Wisdom cannot exist with a man but by means of the love of
+growing wise, 88. Wisdom with men is twofold, rational and moral; their
+rational wisdom is of the understanding alone, and their moral wisdom is
+of the understanding and life together, 163, 293. Rational wisdom
+regards the truths and goods which appear inwardly in man, not as its
+own, but as flowing in from the Lord, 102. Moral wisdom shuns evils and
+falses as leprosies, especially the evils of lasciviousness, which
+contaminate its conjugial love, 102. The things which relate to rational
+wisdom constitute man's understanding, and those which relate to moral
+wisdom constitute his will, 195. Wisdom of wives, 208. The perception,
+which is the wisdom of the wife, is not communicable to the man, neither
+is the rational wisdom of the man communicable to the wife, 168, 208.
+The moral wisdom of the man is not communicable to women, so far as it
+partakes of rational wisdom, 168. Wisdom and conjugial love are
+inseparable companions, 98. The Lord provides conjugial love for those
+who desire wisdom, and who consequently advance more and more into
+wisdom, 98. There is no end to wisdom, 185. Temple of wisdom, 56. Sports
+of wisdom, 182, 151*. See _Love and Wisdom_.
+
+WISE.--A wise one is not a wise one without a woman, or without love, a
+wife being the love of a wise man's wisdom, 56.
+
+WOMAN, the, was created and born to become the love of the understanding
+of a man, 55, 91. Woman was created out of the man, hence she has an
+inclination to unite, and, as it were, reunite herself with the man,
+173. Conjugial love is implanted in every woman from creation, 409.
+Woman is actually formed into a wife, according to the description in
+the book of creation, 193. In the universe nothing was created more
+perfect than a woman of a beautiful countenance and becoming manners,
+56. The woman receives from the man the truth of the church, 125. Woman,
+by a peculiar property with which she is gifted from her birth, draws
+back the internal affections into the inner recesses of her mind, 274.
+Affection, application, manners, and form of woman, 91, 218. Women were
+created by the Lord affections of the wisdom of men, 56. They are
+created forms of the love of the understanding of men, 187. Women have
+an interior perception of love, and men only an exterior, 47*. In
+assemblies where the conversation of the men turns on subjects proper to
+rational wisdom, women are silent, and listen only, the reason why, 165.
+Intelligence of wisdom, 218. Women cannot enter into the duties proper
+to men, 175. Difference between females, women, and wives, 199. See
+_Wife_.
+
+WONDERS conspicuous in eggs, 416.
+
+WOOD signifies natural good, 77. Woods of palm-trees, and of rose-trees,
+77.
+
+WORD, the ancient, at this day is lost, and is only reserved in Great
+Tartary, 77. The historical books of this Word are called the Wars of
+Jehovah, and the prophetic books The Enunciations, 77.
+
+WORD, the, with the most ancient, and with the ancient people, 77.
+
+WORD, the, is the Lord, 516. In every thing of the Word there is the
+marriage of good and truth, 516. The Word is the medium of conjunction
+of the Lord with man, and of man with the Lord, 128. In its essence it
+is divine truth united to divine good, and divine good united to divine
+truth, 128. It is the perfect marriage of good and truth, 128. In every
+part of the Word there is a spiritual sense corresponding to the natural
+sense, and by means of the former sense the men of the church have
+conjunction with the Lord, and consociation with angels, 532. The
+sanctity of the Word resides in this sense, 5-32. While man reads the
+Word, and collects truths out of it, the Lord adjoins good, 128.
+
+WORKHOUSES, infernal, 264. See also 54, 80, 461.
+
+WORKS are good or bad, according as they proceed from an upright will
+and thought, or from a depraved will and thought, whatever may be their
+appearance in externals, 527. Good works are uses, 10.
+
+WORLD OF SPIRITS, the, is intermediate between heaven and hell, and
+there the good are prepared for heaven, and the wicked for hell, 48*,
+436, 461, 477. It is in the world of spirits that all men are first
+collected after their departure out of the natural world, 2, 477. The
+good are there prepared for heaven, and the wicked for hell; and after
+such preparation, they discover ways open for them to societies of their
+like, with whom they are to live eternally, 10, 477.
+
+WORLD, the natural, subsists from its sun, which is pure fire, 380.
+There is not anything in the natural world which is not also in the
+spiritual world, 182, 207. In the natural world, almost all are capable
+of being joined together as to external affections, but not as to
+internal affections, if these disagree and appear, 272.
+
+WORLD, the spiritual, subsists from its sun, which is pure love, as the
+natural world subsists from its sun, 380. In the spiritual world there
+are not spaces, but appearances of spaces, and these appearances are
+according to the states of life of the inhabitants, 50. All things there
+appear according to correspondences, 76. All who, from the beginning of
+creation have departed by death out of the natural world, are in the
+spiritual world, and as to their loves, resemble what they were when
+alive in the natural world, and continue such to eternity, 73. In the
+spiritual world there are all such things there as there are on earth,
+and those things in the heavens are infinitely more perfect, 182.
+
+_Obs._--The spiritual world in general comprehends heaven, the world of
+spirits, and hell.
+
+WORMS.--Wonders concerning them, 418. Silk-worms, 420.
+
+WORSHIP, the, of God in heaven returns at stated periods, and lasts
+about two hours, 23.
+
+WRATH.--If love, especially the ruling love, be touched, there ensues an
+emotion of the mind (_animus_); if the touch hurts, there ensues wrath,
+358.
+
+WRITERS.--The most ancient writers, whose works remain to us, do not go
+back beyond the iron age, 73. See _Writings_.
+
+WRITINGS, the, of the most ancient and of the ancient people are not
+extant: the writings which exist are those of authors who lived after
+the ages of gold, silver, and iron, 73. Writings of some learned
+authoresses, examined in the spiritual world in the presence of those
+authoresses, 175. The writings, which proceed from ingenuity and wit, on
+account of the elegance and neatness of the style in which they are
+written, have the appearance of sublimity and erudition, but only in the
+eyes of those who call all ingenuity by the name of wisdom, 175. Writing
+in the heavens, 182, 326.
+
+XENOPHON, 151*.
+
+YOUTH.--In heaven, all are in the flower of youth, and continue therein
+to eternity, 250. All who come into heaven return into their vernal
+youth, and into the powers appertaining to that age, and thus continue
+to eternity, 44. Infants in heaven do not grow up beyond their first
+age, and there they stop, and remain therein to eternity, 411, 444; and
+that when they attain the stature which is common to youths of eighteen
+years old in the world, and to virgins of fifteen, 444.
+
+YOUTH.--In heaven they remain forever in state of youth, 355. See _Age_.
+
+YOUTH, A.--The state of marriage of a youth with a widow, 322. How a
+youth formed into a husband, 199.
+
+YOUTHFUL.--With men, the youthful principle is changed into that of a
+husband, 199.
+
+ZEAL is of love, 358. Zeal is a spiritual burning or flame, 359. Zeal is
+not the highest degree of love, but it is burning love, 358. The quality
+of a man's zeal is according to the quality of his love, 362. There are
+the zeal of a good love and the zeal of an evil love, 362. These two
+zeals are alike in externals, but altogether unlike in internals, 363.
+The zeal of a good love in its internals contains a hidden store of love
+and friendship; but the zeal of an evil love in its internals contains a
+hidden store of hatred and revenge, 365. The zeal of conjugial love is
+called jealousy, 367. Wives are, as it were, burning zeals for the
+preservation of friendship and conjugial confidence, 155*.
+
+ZEALOUS (_Zelotes_).--Why Jehovah in the Word is called zealous, 366.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Delights of Wisdom Pertaining to
+Conjugial Love, by Emanuel Swedenborg
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+
+The Project Gutenberg EBook of The Delights of Wisdom Pertaining to
+Conjugial Love, by Emanuel Swedenborg
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Delights of Wisdom Pertaining to Conjugial Love
+
+Author: Emanuel Swedenborg
+
+Release Date: February 23, 2004 [EBook #11248]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE DELIGHTS OF WISDOM ***
+
+
+
+
+Produced by Juliet Sutherland, Keren Vergon, David King, and the Online
+Distributed Proofreading Team
+
+
+
+
+
+
+</pre>
+
+<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>"Deliti&aelig; Sapienti&aelig; de Amore Conjugiali; post
+quas sequuntur Voluptates Insani&aelig; 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, &amp;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:&mdash;"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,&mdash;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:&mdash;"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:&mdash;"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, &amp;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&mdash;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&mdash;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&mdash;"<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:&mdash;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&mdash;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, &sect; 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&mdash;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,&mdash;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>,&mdash;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,&mdash;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&mdash;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,&mdash;<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,&mdash;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,&mdash;nor flesh,
+flesh,&mdash;nor a bone, a bone,&mdash;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, &amp;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?&mdash;does not the whole man lie dead in the
+grave?&mdash;is not the eye there; how can he see?&mdash;is not the
+ear there, how can he hear?&mdash;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, &amp;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:&mdash;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.&mdash;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 Ath&aelig;ides,
+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:&mdash;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, c&aelig;liac 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,&mdash;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&mdash;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&mdash;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;&mdash;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;&mdash;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,&mdash;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>,&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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 Mari&aelig;</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,&mdash;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:&mdash;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:&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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;&mdash;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,&mdash;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,&mdash;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,&mdash;"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,&mdash;"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,&mdash;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,&mdash;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&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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;&mdash;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,&mdash;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,&mdash;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,&mdash;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,&mdash;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.&mdash;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.&mdash;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>, &amp;c.</p>
+<p><i>Obs.</i>&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;In the spiritual world there are
+administrators, <a href="#p207">207</a>.</p>
+<p>ADORATIONS.&mdash;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.&mdash;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:&mdash;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>:&mdash;1st, Adulteries of ignorance, &amp;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, &amp;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>.&mdash;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>&mdash;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>&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;Why it is attributed to the Lord, <a href=
+"#p366">366</a>.</p>
+<p>ANIMALS.&mdash;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.&mdash;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>&mdash;These affections and inclinations constitute a
+sort of inferior mind.</p>
+<p>ANTIPATHY.&mdash;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.&mdash;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.&mdash;Of those in hell who appear like apes, <a href=
+"#p505">505</a>.</p>
+<p>APOCALYPSE.&mdash;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.&mdash;Permanent infirmity, arising from apoplexy, a
+cause of separation, <a href="#p253">253</a>, <a href=
+"#p470">470</a>.</p>
+<p>APPEARANCE.&mdash;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>&mdash;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.&mdash;How love defends itself when assaulted, <a href=
+"#p361">361</a>.</p>
+<p>ASSES.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;Their wonderful instinct, <a href=
+"#p419">419</a>.</p>
+<p>BEHIND.&mdash;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.&mdash;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.&mdash;In heaven the forms under which the
+chaste delights of conjugial love are presented to the view, are
+birds of paradise, &amp;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.&mdash;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.&mdash;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.&mdash;In heaven, as in the world, there are books,
+<a href="#p207">207</a>.</p>
+<p>BORN, to be.&mdash;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.&mdash;The Lord calls those brethren and sisters who
+are of his church, <a href="#p120">120</a>.</p>
+<p>BRIDE.&mdash;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.&mdash;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.&mdash;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.&mdash;Comparison concerning them, <a href=
+"#p512">512</a>.</p>
+<p>CAUSE.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;What it is to think as a crab walks, <a href=
+"#p295">295</a>.</p>
+<p>CREATE, to.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;In the Lord God, the Creator,
+there are divine love and Divine Wisdom, <a href="#p84">84</a>.</p>
+<p>DIVISIBLE.&mdash;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.&mdash;In heaven, the appearances under which the
+chaste delights of conjugial love are presented to the view, are
+turtle-doves, &amp;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.&mdash;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.&mdash;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>, &amp;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.&mdash;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.&mdash;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.&mdash;See <a href="#i-end"><i>End</i></a>.</p>
+<p>EFFIGY.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;In heaven there are governments and forms of
+government, <a href="#p7">7</a>.</p>
+<p>GOVERNMENTS.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;In hell, the forms of beasts under which the
+lascivious delights of adulterous love are presented to the view
+are hogs, &amp;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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&mdash;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.&mdash;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.&mdash;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>, &amp;c.</p>
+<p><i>Obs.</i>&mdash;In the writings of the Author, to illustrate
+is generally used in the sense of to enlighten.</p>
+<p>ILLUSTRATION.&mdash;In the Word there is illustration concerning
+eternal life, <a href="#p28">28</a>.</p>
+<p><i>Obs.</i>&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;Whence it has originated, <a href=
+"#p396">396</a>.</p>
+<p>IMPURE.&mdash;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.&mdash;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.&mdash;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.&mdash;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>&mdash;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>.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;Age of iron, <a href="#p78">78</a>.</p>
+<p>ISRAELITISH NATION.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;In heaven, the forms of animals under which the
+chaste delights of conjugial love are presented to view are kids
+&amp;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,
+&amp;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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>&mdash;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.&mdash;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.&mdash;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, &amp;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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, &amp;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>.&mdash;The marrows
+represent the interiors of the mind and of the body, <a href=
+"#p312">312</a>.</p>
+<p>MARRY, to.&mdash;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.&mdash;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,&mdash;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>&mdash;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.&mdash;Why there are none in the present day, <a href=
+"#p535">535</a>.</p>
+<p>MIRE.&mdash;In hell lascivious delights are represented under
+the appearance of mire, &amp;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.&mdash;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.&mdash;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.&mdash;Why monogamy exists with Christian nations,
+<a href="#p337">337-339</a>.</p>
+<p>MOTE.&mdash;Wonderful things respecting it, <a href=
+"#p329">329</a>.</p>
+<p>MOTHER.&mdash;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.&mdash;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>.&mdash;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.&mdash;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.&mdash;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>&mdash;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.&mdash;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>&mdash;Particulars taken together are called
+universals.</p>
+<p>PARTNER.&mdash;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.&mdash;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>&mdash;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>.&mdash;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>&mdash;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.&mdash;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. &amp;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.&mdash;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.&mdash;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.&mdash;Arcana unfolded by a Platonist, <a href=
+"#p153p">153*</a>.</p>
+<p>PLEASURES.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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>&mdash;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.&mdash;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.&mdash;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.&mdash;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>&mdash;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>&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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>&mdash;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.&mdash;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.&mdash;In all conjunction by love there must be action,
+reception, and reaction, <a href="#p293">293</a>.</p>
+<p>READ, to.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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>&mdash;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.&mdash;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.&mdash;In heaven, as in the world, there are repasts,
+<a href="#p6">6</a>.</p>
+<p>REPRESENTATIONS.&mdash;Among the ancients the study of their
+bodily senses consisted in representations of truths in forms,
+<a href="#p76">76</a>.</p>
+<p>REPRESENTATIVE.&mdash;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.&mdash;What is the meaning of eternal rest, <a href=
+"#p207">207</a>.</p>
+<p>RETAIN, to&mdash;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.&mdash;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.&mdash;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.&mdash;See <a href=
+"#i-sacrimony"><i>Sacrimony</i></a>.</p>
+<a name="i-sacrimony" id="i-sacrimony"></a>
+<p>SACRIMONY.&mdash;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.&mdash;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.&mdash;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>&mdash;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.&mdash;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.&mdash;In the spiritual world the satyr-like form is the
+form of dissolute adultery, <a href="#p521">521</a>.</p>
+<p>SAVED, to be.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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, &amp;c., <a href="#p430">430</a>.</p>
+<p>SEX.&mdash;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.&mdash;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.&mdash;Every thing divided is more and more multiple, and
+not more and more simple, <a href="#p329">329</a>.</p>
+<p>SIMULTANEOUS.&mdash;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.&mdash;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.&mdash;The Lord calls those brethren and sisters who are
+of his church, <a href="#p120">120</a>.</p>
+<p>SIX.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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,
+&amp;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&mdash;yea, from trees, fruits, flowers, and also from
+metals, <a href="#p171">171</a>. There flows forth&mdash;yea,
+overflows from every man (<i>homo</i>)&mdash;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.&mdash;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.&mdash;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.&mdash;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&mdash;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.&mdash;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.&mdash;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&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;In heaven, as in the world, there are suppers,
+<a href="#p19">19</a>.</p>
+<p>SURVIVOR, <a href="#p321">321</a>.&mdash;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.&mdash;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.&mdash;In heaven, the chaste love of the sex is called
+heavenly sweetness, <a href="#p55">55</a>.</p>
+<p>SYMPATHIES.&mdash;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.&mdash;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>.&mdash;Shades of Tartarus,
+<a href="#p75">75</a>.</p>
+<p>TARTARY.&mdash;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.&mdash;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.&mdash;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>.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;In every part of the body where there are not two,
+they are divided into two, <a href="#p316">316</a>.</p>
+<p>TZIIM.&mdash;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.&mdash;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.&mdash;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.&mdash;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&mdash;they are two bodies
+but one soul, <a href="#p75">75</a>.</p>
+<p>UNIVERSALS.&mdash;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.&mdash;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>&mdash;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.&mdash;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.&mdash;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.&mdash;Wonders in the productions of vegetables,
+<a href="#p416">416</a>.</p>
+<p>VEIN.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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>&mdash;The spiritual world in general comprehends
+heaven, the world of spirits, and hell.</p>
+<p>WORMS.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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>).&mdash;Why Jehovah in the Word is
+called zealous, <a href="#p366">366</a>.</p>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Delights of Wisdom Pertaining to
+Conjugial Love, by Emanuel Swedenborg
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+The Project Gutenberg EBook of The Delights of Wisdom Pertaining to
+Conjugial Love, by Emanuel Swedenborg
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Delights of Wisdom Pertaining to Conjugial Love
+
+Author: Emanuel Swedenborg
+
+Release Date: February 23, 2004 [EBook #11248]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE DELIGHTS OF WISDOM ***
+
+
+
+
+Produced by Juliet Sutherland, Keren Vergon, David King, and the Online
+Distributed Proofreading Team
+
+
+
+
+
+The Delights of Wisdom
+
+Pertaining To
+
+Conjugial Love
+
+_To Which is Added_
+
+The Pleasures of Insanity
+
+Pertaining To
+
+Scortatory Love
+
+By
+
+Emanuel Swedenborg
+
+_A Swede_
+
+_Being a translation of his work_
+
+"Delitiae Sapientiae de Amore Conjugiali; post quas sequuntur Voluptates
+Insaniae de Amore Scortatorio" (Amstelodami 1768)
+
+
+1892
+
+_Published_ A.D. 1850
+
+
+
+
+PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE.
+
+
+1. "I am aware that many who read the following pages and the Memorable
+Relations annexed to the chapters, will believe that they are fictions
+of the imagination; but I solemnly declare they are not fictions, but
+were truly done and seen; and that I saw them, not in any state of the
+mind asleep, but in a state of perfect wakefulness: for it has pleased
+the Lord to manifest himself to me, and to send me to teach the things
+relating to the New Church, which is meant by the New Jerusalem in the
+Revelation: for which purpose he has opened the interiors of my mind and
+spirit; by virtue of which privilege it has been granted me to be in the
+spiritual world with angels, and at the same time in the natural world
+with men, and this now (1768) for twenty-five years."
+
+2. On a certain time there appeared to me an angel flying beneath the
+eastern heaven, with a trumpet in his hand, which he held to his mouth,
+and sounded towards the north, the west, and the south. He was clothed
+in a robe, which waved behind him as he flew along, and was girt about
+the waist with a band that shone like fire and glittered with
+carbuncles, and sapphires: he flew with his face downwards, and alighted
+gently on the ground, near where I was standing. As soon as he touched
+the ground with his feet, he stood erect, and walked to and fro: and on
+seeing me he directed his steps towards me. I was in the spirit, and was
+standing in that state on a little eminence in the southern quarter of
+the spiritual world. When he came near, I addressed him and asked him
+his errand, telling him that I had heard the sound of his trumpet, and
+had observed his descent through the air. He replied, "My commission is
+to call together such of the inhabitants of this part of the spiritual
+world, as have come hither from the various kingdoms of Christendom, and
+have been most distinguished for their learning, their ingenuity, and
+their wisdom, to assemble on this little eminence where you are now
+standing, and to declare their real sentiments, as to what they had
+thought, understood, and inwardly perceived, while in the natural world,
+respecting Heavenly Joy and Eternal Happiness. The occasion of my
+commission is this: several who have lately come from the natural world,
+and have been admitted into our heavenly society, which is in the east,
+have informed us, that there is not a single person throughout the whole
+Christian world that is acquainted with the true nature of heavenly joy
+and eternal happiness; consequently that not a single person is
+acquainted with the nature of heaven. This information greatly surprised
+my brethren and companions; and they said to me, 'Go down, call together
+and assemble those who are most eminent for wisdom in the world of
+spirits, (where all men are first collected after their departure out of
+the natural world,) so that we may know of a certainty, from the
+testimony of many, whether it be true that such thick darkness, or dense
+ignorance, respecting a future life, prevails among Christians.'" The
+angel then said to me, "Wait awhile, and you will see several companies
+of the wise ones flocking together to this place, and the Lord will
+prepare them a house of assembly." I waited, and lo! in the space of
+half an hour, I saw two companies from the north, two from the west, and
+two from the south; and as they came near, they were introduced by the
+angel that blew the trumpet into the house of assembly prepared for
+them, where they took their places in the order of the quarters from
+which they came. There were six groups or companies, and a seventh from
+the east, which, from its superior light, was not visible to the rest.
+When they were all assembled, the angel explained to them the reason of
+their meeting, and desired that each company in order would declare
+their sentiments respecting Heavenly Joy and Eternal Happiness. Then
+each company formed themselves into a ring, with their faces turned one
+towards another, that they might recall the ideas they had entertained
+upon the subject in the natural world, and after examination and
+deliberation might declare their sentiments.
+
+3. After some deliberation, the First Company, which was from the north,
+declared their opinion, that heavenly joy and eternal happiness
+constitute the very life of heaven; so much so that whoever enters
+heaven, enters, in regard to his life, into its festivities, just as a
+person admitted to a marriage enters into all the festivities of a
+marriage. "Is not heaven," they argued, "before our eyes in a particular
+place above us? and is there not there and nowhere else a constant
+succession of satisfactions and pleasures? When a man therefore is
+admitted into heaven, he is also admitted into the full enjoyment of all
+these satisfactions and pleasures, both as to mental perception and
+bodily sensation. Of course heavenly happiness, which is also eternal
+happiness, consists solely in admission into heaven, and that depends
+purely on the divine mercy and favor." They having concluded, the Second
+Company from the north, according to the measure of the wisdom with
+which they were endowed, next declared their sentiments as follows:
+"Heavenly joy and eternal happiness consist solely in the enjoyment of
+the company of angels, and in holding sweet communications with them, so
+that the countenance is kept continually expanded with joy; while the
+smiles of mirth and pleasure, arising from cheerful and entertaining
+conversation, continually enliven the faces of the company. What else
+can constitute heavenly joys, but the variations of such pleasures to
+eternity?" The Third Company, which was the first of the wise ones from
+the western quarter, next declared their sentiments according to the
+ideas which flowed from their affections: "In what else," said they, "do
+heavenly joy and eternal happiness consist but in feasting with Abraham,
+Isaac, and Jacob; at whose tables there will be an abundance of rich and
+delicate food, with the finest and most generous wines, which will be
+succeeded by sports and dances of virgins and young men, to the tunes of
+various musical instruments, enlivened by the most melodious singing of
+sweet songs; the evening to conclude with dramatic exhibitions, and this
+again to be followed by feasting, and so on to eternity?" When they had
+ended, the Fourth Company, which was the second from the western
+quarter, declared their sentiments to the following purpose: "We have
+entertained," said they, "many ideas respecting heavenly joy and eternal
+happiness; and we have examined a variety of joys, and compared them one
+with another, and have at length come to the conclusion, that heavenly
+joys are paradisiacal joys: for what is heaven but a paradise extended
+from the east to the west, and from the south to the north, wherein are
+trees laden with fruit, and all kinds of beautiful flowers, and in the
+midst the magnificent tree of life, around which the blessed will take
+their seats, and feed on fruits most delicious to the taste, being
+adorned with garlands of the sweetest smelling flowers? In this paradise
+there will be a perpetual spring; so that the fruits and flowers will be
+renewed every day with an infinite variety, and by their continual
+growth and freshness, added to the vernal temperature of the atmosphere,
+the souls of the blessed will be daily fitted to receive and taste new
+joys, till they shall be restored to the flower of their age, and
+finally to their primitive state, in which Adam and his wife were
+created, and thus recover their paradise, which has been transplanted
+from earth to heaven." The Fifth Company, which was the first of the
+ingenious spirits from the southern quarter, next delivered their
+opinion: "Heavenly joys and eternal happiness," said they, "consist
+solely in exalted power and dignity, and in abundance of wealth, joined
+with more than princely magnificence and splendor. That the joys of
+heaven, and their continual fruition, which is eternal happiness,
+consist in these things, is plain to us from the examples of such
+persons as enjoyed them in the former world; and also from this
+circumstance, that the blessed in heaven are to reign with the Lord, and
+to become kings and princes; for they are the sons of him who is King of
+kings and Lord of lords, and they are to sit on thrones and be
+ministered to by angels. Moreover, the magnificence of heaven is plainly
+made known to us by the description given of the New Jerusalem, wherein
+is represented the glory of heaven; that it is to have gates, each of
+which shall consist of a single pearl, and streets of pure gold, and a
+wall with foundations of precious stones; consequently, every one that
+is received into heaven will have a palace of his own, glittering with
+gold and other costly materials, and will enjoy dignity and dominion,
+each according to his quality and station: and since we find by
+experience, that the joys and happiness arising from such things are
+natural, and as it were, innate in us, and since the promises of God
+cannot fail, we therefore conclude that the most happy state of heavenly
+life can be derived from no other source than this." After this, the
+Sixth Company, which was the second from the southern quarter, with a
+loud voice spoke as follows: "The joy of heaven and its eternal
+happiness consist solely in the perpetual glorification of God, in a
+never-ceasing festival of praise and thanksgiving, and in the
+blessedness of divine worship, heightened with singing and melody,
+whereby the heart is kept in a constant state of elevation towards God,
+under a full persuasion that he accepts such prayers and praises, on
+account of the divine bounty in imparting blessedness." Some of the
+company added further, that this glorification would be attended with
+magnificent illuminations, with most fragrant incense, and with stately
+processions, preceded by the chief priest with a grand trumpet, who
+would be followed by primates and officers of various orders, by men
+carrying palms, and by women with golden images in their hand.
+
+4. The Seventh Company, which, from its superior light, was invisible to
+the rest, came from the east of heaven, and consisted of angels of the
+same society as the angel that had sounded the trumpet. When these heard
+in their heaven, that not a single person throughout the Christian world
+was acquainted with the true nature of heavenly joy and eternal
+happiness, they said one to another, "Surely this cannot be true; it is
+impossible that such thick darkness and stupidity should prevail amongst
+Christians: let us even go down and hear whether it be true; for if it
+be so, it is indeed wonderful." Then those angels said to the one that
+had the trumpet, "You know that every one that has desired heaven, and
+has formed any definite conception in his mind respecting its joys, is
+introduced after death into those particular joys which he had imagined;
+and after he experiences that such joys are only the offspring of the
+vain delusions of his own fancy, he is led out of his error, and
+instructed in the truth. This is the case with most of those in the
+world of spirits, who in their former life have thought about heaven,
+and from their notions of its joys have desired to possess them." On
+hearing this, the angel that had the trumpet said to the six companies
+of the assembled wise ones, "Follow me; and I will introduce you into
+your respective joys, and thereby into heaven."
+
+5. When the angel had thus spoken, he went before them; and he was first
+attended by the company who were of opinion that the joys of heaven
+consisted solely in pleasant associations and entertaining conversation.
+These the angel introduced to an assembly of spirits in the northern
+quarter, who, during their abode in the former world, had entertained
+the same ideas of the joys of heaven. There was in the place a large and
+spacious house, wherein all these spirits were assembled. In the house
+there were more than fifty different apartments, allotted to different
+kinds and subjects of conversation: in some of these apartments they
+conversed about such matters as they had seen or heard in the public
+places of resort and the streets of the city; in others the conversation
+turned upon the various charms of the fair sex, with a mixture of wit
+and humor, producing cheerful smiles on the countenances of all present;
+in others they talked about the news relating to courts, to public
+ministers, and state policy, and to various matters which had transpired
+from privy councils, interspersing many conjectures and reasonings of
+their own respecting the issues of such councils; in others again they
+conversed about trade and merchandise; in others upon subjects of
+literature; in others upon points of civil prudence and morals; and in
+others about affairs relating to the Church, its sects, &c. Permission
+was granted me to enter and look about the house; and I saw people
+running from one apartment to another, seeking such company as was most
+suited to their own tempers and inclinations; and in the different
+parties I could distinguish three kinds of persons; some as it were
+panting to converse, some eager to ask questions, and others greedily
+devouring what was said. The house had four doors, one towards each
+quarter; and I observed several leaving their respective companies with
+a great desire to get out of the house. I followed some of them to the
+east door, where I saw several sitting with great marks of dejection on
+their faces; and on my inquiring into the cause of their trouble, they
+replied, "The doors of this house are kept shut against all persons who
+wish to go out; and this is the third day since we entered, to be
+entertained according to our desire with company and conversation; and
+now we are grown so weary with continual discoursing, that we can
+scarcely bear to hear the sound of a human voice; wherefore, from mere
+irksomeness, we have betaken ourselves to this door; but on our knocking
+to have it opened, we were told, that the doors of this house are never
+opened to let any persons out, but only to let them in, and that we must
+stay here and enjoy the delights of heaven; from which information we
+conclude, that we are to remain here to eternity; and this is the cause
+of our sorrow and lowness of spirits; now too we begin to feel an
+oppression in the breast, and to be overwhelmed with anxiety." The angel
+then addressing them said: "These things in which you imagined the true
+joys of heaven to consist, prove, you find, the destruction of all
+happiness; since they do not of themselves constitute true heavenly
+joys, but only contribute thereto." "In what then," said they to the
+angel, "does heavenly joy consist?" The angel replied briefly, "In the
+delight of doing something that is useful to ourselves and others; which
+delight derives its essence from love and its existence from wisdom. The
+delight of being useful, originating in love, and operating by wisdom,
+is the very soul and life of all heavenly joys. In the heavens there are
+frequent occasions of cheerful intercourse and conversation, whereby the
+minds (_mentes_) of the angels are exhilarated, their minds (_animi_)
+entertained, their bosoms delighted, and their bodies refreshed; but
+such occasions do not occur, till they have fulfilled their appointed
+uses in the discharge of their respective business and duties. It is
+this fulfilling of uses that gives soul and life to all their delights
+and entertainments; and if this soul and life be taken away, the
+contributory joys gradually cease, first exciting indifference, then
+disgust, and lastly sorrow and anxiety." As the angel ended, the door
+was thrown open, and those who were sitting near it burst out in haste,
+and went home to their respective labors and employments, and so found
+relief and refreshment to their spirits.
+
+6. After this the angel addressed those who fancied the joys of heaven
+and eternal happiness consisted of partaking of feasts with Abraham,
+Isaac, and Jacob, succeeded by sports and public exhibitions, and these
+by other feasts, and so on to eternity. He said, "Follow me; and I will
+introduce you into the possession of your enjoyments:" and immediately
+he led them through a grove into a plain floored with planks, on which
+were set tables, fifteen on one side and fifteen on the other. They then
+asked, "What is the meaning of so many tables?" and the angel replied,
+"The first table is for Abraham, the second for Isaac, the third for
+Jacob, and the rest in order for the twelve apostles: on the other side
+are the same number of tables for their wives; the first three are for
+Sarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah and
+Rachel, the wives of Jacob; and the other twelve are for the wives of
+the twelve apostles." They had not waited long before the tables were
+covered with dishes; between which, at stated distances, were ornaments
+of small pyramids holding sweetmeats. The guests stood around the tables
+waiting to see their respective presidents: these soon entered according
+to their order of precedency, beginning with Abraham, and ending with
+the last of the apostles; and then each president, taking his place at
+the head of his own table, reclined on a couch, and invited the
+bystanders to take their places, each on his couch: accordingly the men
+reclined with the patriarchs and apostles, and the women with their
+wives: and they ate and drank with much festivity, but with due decorum.
+When the repast was ended, the patriarchs and apostles retired; and then
+were introduced various sports and dances of virgins and young men; and
+these were succeeded by exhibitions. At the conclusion of these
+entertainments, they were again invited to feasting; but with this
+particular restriction, that on the first day they should eat with
+Abraham, on the second with Isaac, on the third with Jacob, on the
+fourth with Peter, on the fifth with James, on the sixth with John, on
+the seventh with Paul, and with the rest in order till the fifteenth
+day, when their festivity should be renewed again in like order, only
+changing their seats, and so on to eternity. After this the angel called
+together the company that had attended him, and said to them, "All those
+whom you have observed at the several tables, had entertained the same
+imaginary ideas as yourselves, respecting the joys of heaven and eternal
+happiness; and it is with the intent that they may see the vanity of
+such ideas, and be withdrawn from them, that those festive
+representations were appointed and permitted by the Lord. Those who with
+so much dignity presided at the tables, were merely old people and
+feigned characters, many of them husbandmen and peasants, who, wearing
+long beards, and from their wealth being exceedingly proud and arrogant,
+were easily induced to imagine that they were those patriarchs and
+apostles. But follow me to the ways that lead from this place of
+festivity." They accordingly followed, and observed groups of fifty or
+more, here and there, surfeited with the load of meat which lay on their
+stomachs, and wishing above all things to return to their domestic
+employments, their professions, trades, and handicraft works; but many
+of them were detained by the keepers of the grove, who questioned them
+concerning the days they had feasted, and whether they had as yet taken
+their turns with Peter and Paul; representing to them the shame and
+indecency of departing till they had paid equal respect to the apostles.
+But the general reply was, "We are surfeited with our entertainment; our
+food has become insipid to us, we have lost all relish for it, and the
+very sight of it is loathsome to us; we have spent many days and nights
+in such repasts of luxury, and can endure it no longer: we therefore
+earnestly request leave to depart." Then the keepers dismissed them, and
+they made all possible haste to their respective homes.
+
+After this the angel called the company that attended him, and as they
+went along he gave them the following information respecting
+heaven:--"There are in heaven," says he, "as in the world, both meats
+and drinks, both feasts and repasts; and at the tables of the great
+there is a variety of the most exquisite food, and all kinds of rich
+dainties and delicacies, wherewith their minds are exhilarated and
+refreshed. There are likewise sports and exhibitions, concerts of music,
+vocal and instrumental, and all these things in the highest perfection.
+Such things are a source of joy to them, but not of happiness; for
+happiness ought to be within external joys, and to flow from them. This
+inward happiness abiding in external joys, is necessary to give them
+their proper relish, and make them joys; it enriches them, and prevents
+their becoming loathsome and disgusting; and this happiness is derived
+to every angel from the use he performs in his duty or employment. There
+is a certain vein latent in the affection of the will of every angel,
+which attracts his mind to the execution of some purpose or other,
+wherein his mind finds itself in tranquillity, and is satisfied. This
+tranquillity and satisfaction form a state of mind capable of receiving
+from the Lord the love of uses; and from the reception of this love
+springs heavenly happiness, which is the life of the above-mentioned
+joys. Heavenly food in its essence is nothing but love, wisdom, and use
+united together; that is, use effected by wisdom and derived from love;
+wherefore food for the body is given to every one in heaven according to
+the use which he performs; sumptuous food to those who perform eminent
+uses; moderate, but of an exquisite relish, to those who perform less
+eminent uses; and ordinary to such as live in the performance of
+ordinary uses; but none at all to the slothful."
+
+7. After this the angel called to him the company of the so-called wise
+ones, who supposed heavenly joys, and the eternal happiness thence
+derived, to consist in exalted power and dominion, with the possession
+of abundant treasures, attended with more than princely splendor and
+magnificence, and who had been betrayed into this supposition by what is
+written in the Word,--that they should be kings and princes, and should
+reign for ever with Christ, and should be ministered unto by angels;
+with many other similar expressions. "Follow me," said the angel to
+them, "and I will introduce you to your joys." So he led them into a
+portico constructed of pillars and pyramids: in the front there was a
+low porch, through which lay the entrance to the portico; through this
+porch he introduced them, and lo! there appeared to be about twenty
+people assembled. After waiting some time, they were accosted by a
+certain person, having the garb and appearance of an angel, and who said
+to them, "The way to heaven is through this portico; wait awhile and
+prepare yourselves; for the elder among you are to be kings, and the
+younger princes." As he said this, they saw near each pillar a throne,
+and on each throne a silken robe, and on each robe a sceptre and crown;
+and near each pyramid a seat raised three feet from the ground, and on
+each seat a massive gold chain, and the ensigns of an order of
+knighthood, fastened at each end with diamond clasps. After this they
+heard a voice, saying, "Go now and put on your robes; be seated, and
+wait awhile:" and instantly the elder ones ran to the thrones, and the
+younger to the seats; and they put on their robes and seated themselves.
+When lo! there arose a mist from below, which, communicating its
+influence to those on the thrones and the seats, caused them instantly
+to assume airs of authority, and to swell with their new greatness, and
+to be persuaded in good earnest that they were kings and princes. That
+mist was an _aura_ of phantasy or imagination with which their minds
+were possessed. Then on a sudden, several young pages presented
+themselves, as if they came on wings from heaven; and two of them stood
+in waiting behind every throne, and one behind every seat. Afterwards at
+intervals a herald proclaimed:--"Ye kings and princes, wait a little
+longer; your palaces in heaven are making ready for you; your courtiers
+and guards will soon attend to introduce you." Then they waited and
+waited in anxious expectation, till their spirits were exhausted, and
+they grew weary with desire.
+
+After about three hours, the heavens above them were seen to open, and
+the angels looked down in pity upon them, and said, "Why sit ye in this
+state of infatuation, assuming characters which do not belong to you?
+They have made a mockery of you, and have changed you from men into mere
+images, because of the imagination which has possessed you, that you
+should reign with Christ as kings and princes, and that angels should
+minister unto you. Have you forgotten the Lord's words, that whosoever
+would be the greatest in the kingdom of heaven must be the least of all,
+and the servant of all? Learn then what is meant by kings and princes,
+and by reigning with Christ; that it is to be wise and perform uses. The
+kingdom of Christ, which is heaven, is a kingdom of uses; for the Lord
+loves every one, and is desirous to do good to every one; and good is
+the same thing as use: and as the Lord promotes good or use by the
+mediation of angels in heaven, and of men on earth, therefore to such as
+faithfully perform uses, he communicates the love thereof, and its
+reward, which is internal blessedness; and this is true eternal
+happiness. There are in the heavens, as on earth, distinctions of
+dignity and eminence, with abundance of the richest treasures; for there
+are governments and forms of government, and consequently a variety of
+ranks and orders of power and authority. Those of the highest rank have
+courts and palaces to live in, which for splendor and magnificence
+exceed every thing that the kings and princes of the earth can boast of;
+and they derive honor and glory from the number and magnificence of
+their courtiers, ministers, and attendants; but then these persons of
+high rank are chosen from those whose heartfelt delight consists in
+promoting the public good, and who are only externally pleased with the
+distinctions of dignity for the sake of order and obedience; and as the
+public good requires that every individual, being a member of the common
+body, should be an instrument of use in the society to which he belongs,
+which use is from the Lord and is effected by angels and men as of
+themselves, it is plain that this is meant by reigning with the Lord."
+As soon as the angels had concluded, the kings and princes descended
+from their thrones and seats, and cast away their sceptres, crowns, and
+robes; and the mist which contained the _aura_ of phantasy was
+dispersed, and a bright cloud, containing the _aura_ of wisdom
+encompassed them, and thus they were presently restored to their sober
+senses.
+
+8. After this the angel returned to the house of assembly, and called to
+him those who had conceived the joys of heaven and eternal happiness to
+consist in paradisiacal delights; to whom he said, "Follow me, and I
+will introduce you into your paradisiacal heaven, that you may enter
+upon the beatitudes of your eternal happiness." Immediately he
+introduced them through a lofty portal, formed of the boughs and shoots
+of the finest trees interwoven with each other. After their admission,
+he led them through a variety of winding paths in different directions.
+The place was a real paradise, on the confines of heaven, intended for
+the reception of such as, during their abode on earth, had fancied the
+whole heaven to be a single paradise, because it is so called, and had
+been led to conceive that after death there would be a perfect rest from
+all kinds of labor; which rest would consist in a continual feast of
+pleasures, such as walking among roses, being exhilarated with the most
+exquisite wines, and participating in continual mirth and festivity; and
+that this kind of life could only be enjoyed in a heavenly paradise. As
+they followed the angel, they saw a great number of old and young, of
+both sexes, sitting by threes and tens in a company on banks of roses;
+some of whom were wreathing garlands to adorn the heads of the seniors,
+the arms of the young, and the bosoms of the children; others were
+pressing the juice out of grapes, cherries, and mulberries, which they
+collected in cups, and then drank with much festivity; some were
+delighting themselves with the fragrant smells that exhaled far and wide
+from the flowers, fruits, and odoriferous leaves of a variety of plants;
+others were singing most melodious songs, to the great entertainment of
+the hearers; some were sitting by the sides of fountains, and directing
+the bubbling streams into various forms and channels; others were
+walking, and amusing one another with cheerful and pleasant
+conversation; others were retiring into shady arbors to repose on
+couches; besides a variety of other paradisiacal entertainment. After
+observing these things, the angel led his companions through various
+winding paths, till he brought them at length to a most beautiful grove
+of roses, surrounded by olive, orange, and citron trees. Here they found
+many persons sitting in a disconsolate posture, with their heads
+reclined on their hands, and exhibiting all the signs of sorrow and
+discontent. The companions of the angel accosted them, and inquired into
+the cause of their grief. They replied, "This is the seventh day since
+we came into this paradise: on our first admission we seemed to
+ourselves to be elevated into heaven, and introduced into a
+participation of its inmost joys; but after three days our pleasures
+began to pall on the appetite, and our relish was lost, till at length
+we became insensible to their taste, and found that they had lost the
+power of pleasing. Our imaginary joys being thus annihilated we were
+afraid of losing with them all the satisfaction of life, and we began to
+doubt whether any such thing as eternal happiness exists. We then
+wandered through a variety of paths and passages, in search of the gate
+at which we were admitted; but our wandering was in vain: for on
+inquiring the way of some persons we met, they informed us, that it was
+impossible to find the gate, as this paradisiacal garden is a spacious
+labyrinth of such a nature, that whoever wishes to go out, enters
+further and further into it; 'wherefore,' said they, 'you must of
+necessity remain here to eternity; you are now in the middle of the
+garden, where all delights are centred.'" They further said to the
+angel's companions, "We have now been in this place for a day and a
+half, and as we despair of ever finding our way out, we have sat down to
+repose on this bank of roses, where we view around us olive-trees,
+vines, orange and citron-trees, in great abundance; but the longer we
+look at them, the more our eyes are wearied with seeing, our noses with
+smelling, and our palates with tasting: and this is the cause of the
+sadness, sorrow, and weeping, in which you now behold us." On hearing
+this relation, the attendant angel said to them, "This paradisiacal
+labyrinth is truly an entrance into heaven; I know the way that leads
+out of it; and if you will follow me, I will shew it you." No sooner had
+he uttered those words than they arose from the ground, and, embracing
+the angel, attended him with his companions. The angel as they went
+along, instructed them in the true nature of heavenly joy and eternal
+happiness thence derived. "They do not," said he, "consist in external
+paradisiacal delights, unless they are also attended with internal.
+External paradisiacal delights reach only the senses of the body; but
+internal paradisiacal delights reach the affections of the soul; and the
+former without the latter are devoid of all heavenly life, because they
+are devoid of soul; and every delight without its corresponding soul,
+continually grows more and more languid and dull, and fatigues the mind
+more than labor. There are in every part of heaven paradisiacal gardens,
+in which the angels find much joy; and so far as it is attended with a
+delight of the soul, the joy is real and true." Hereupon they all asked,
+"What is the delight of the soul, and whence is it derived?" The angel
+replied, "The delight of the soul is derived from love and wisdom
+proceeding from the Lord; and as love is operative, and that by means of
+wisdom, therefore they are both fixed together in the effect of such
+operation; which effect is use. This delight enters into the soul by
+influx from the Lord, and descends through the superior and inferior
+regions of the mind into all the senses of the body, and in them is full
+and complete; becoming hereby a true joy, and partaking of an eternal
+nature from the eternal fountain whence it proceeds. You have just now
+seen a paradisiacal garden; and I can assure you that there is not a
+single thing therein, even the smallest leaf, which does not exist from
+the marriage of love and wisdom in use: wherefore if a man be in this
+marriage, he is in a celestial paradise, and therefore in heaven."
+
+9. After this, the conducting angel returned to the house of assembly,
+and addressed those who had persuaded themselves that heavenly joy and
+eternal happiness consist in a perpetual glorification of God, and a
+continued festival of prayer and praise to eternity; in consequence of a
+belief they had entertained in the world that they should then see God,
+and because the life of heaven, originating in the worship of God, is
+called a perpetual sabbath. "Follow me," said the angel to them, "and I
+will introduce you to your joy." So he led them into a little city, in
+the middle of which was a temple, and where all the houses were said to
+be consecrated chapels. In that city they observed a great concourse of
+people flocking together from all parts of the neighboring country; and
+among them a number of priests, who received and saluted them on their
+arrival, and led them by the hand to the gates of the temple, and from
+thence into some of the chapels around it, where they initiated them
+into the perpetual worship of God; telling them that the city was one of
+the courts leading to heaven, and that the temple was an entrance to a
+most spacious and magnificent temple in heaven, where the angels glorify
+God by prayers and praises to eternity. "It is ordained," said they,
+"both here and in heaven, that you are first to enter into the temple,
+and remain there for three days and three nights and after this
+initiation you are to enter the houses of the city, which are so many
+chapels consecrated by us to divine worship, and in every house join the
+congregation in a communion of prayers, praises, and repetitions of holy
+things; you are to take heed also that nothing but pious, holy, and
+religious subjects enter into your thoughts, or make a part of your
+conversation." After this the angel introduced his companions into the
+temple, which they found filled and crowded with many persons, who on
+earth had lived in exalted stations, and also with many of an inferior
+class: guards were stationed at the doors to prevent any one from
+departing until he had completed his stay of three days. Then said the
+angel, "This is the second day since the present congregation entered
+the temple: examine them, and you will see their manner of glorifying
+God." On their examining them, they observed that most of them were fast
+asleep, and that those who were awake were listless and yawning; many of
+them, in consequence of the continual elevation of their thoughts to
+God, without any attention to the inferior concerns of the body, seemed
+to themselves, and thence also to others, as if their faces were
+unconnected with their bodies; several again had a wild and raving look
+with their eyes, because of their long abstraction from visible objects;
+in short, every one, being quite tired out, seemed to feel an oppression
+at the chest, and great weariness of spirits, which showed itself in a
+violent aversion to what they heard from the pulpit, so that they cried
+out to the preacher to put an end to his discourse, for their ears were
+stunned, they could not understand a single word he said, and the very
+sound of his voice was become painful to them. They then all left their
+seats, and, crowding in a body to the doors, broke them open, and by
+mere violence made their way through the guards. The priests hereupon
+followed, and walked close beside them, teaching, praying, sighing, and
+encouraging them to celebrate the solemn festival, and to glorify God,
+and sanctify themselves; "and then," said they, "we will initiate you
+into the eternal glorification of God in that most magnificent and
+spacious temple which is in heaven, and so will introduce you to the
+enjoyment of eternal happiness." These words, however, made but little
+impression upon them, on account of the listlessness of their minds,
+arising from the long elevation of their thoughts above their ordinary
+labors and employments. But when they attempted to disengage themselves
+from them, the priests caught hold of their hands and garments, in order
+to force them back again into the temple to a repetition of their
+prayers and praises; but in vain: they insisted on being left to
+themselves to recruit their spirits; "we shall else die," they said,
+"through mere faintness and weariness." At that instant, lo! there
+appeared four men in white garments, with mitres on their heads; one of
+them while on earth had been an archbishop, and the other three bishops,
+all of whom had now become angels. As they approached, they addressed
+themselves to the priests, and said, "We have observed from heaven how
+you feed these sheep. Your instruction tends to their infatuation. Do
+you not know that to glorify God means to bring forth the fruits of
+love; that is, to discharge all the duties of our callings with
+faithfulness, sincerity, and diligence? for this is the nature of love
+towards God and our neighbor; and this is the bond and blessing of
+society. Hereby God is glorified, as well as by acts of worship at
+stated times after these duties. Have you never read these words of the
+Lord, _Herein is my Father glorified, that ye bring forth much fruit; so
+shall ye be my disciples_, John xv. 8. Ye priests indeed may glorify God
+by your attendance on his worship, since this is your office, and from
+the discharge of it you derive honor, glory, and recompense; but it
+would be as impossible for you as for others thus to glorify God, unless
+honor, glory, and recompense were annexed to your office." Having said
+this, the bishops ordered the doorkeepers to give free ingress and
+egress to all, there being so great a number of people, who, from their
+ignorance of the state and nature of heaven, can form no other idea of
+heavenly joy than that it consists in the perpetual worship of God.
+
+10. After this the angel returned with his companions to the place of
+assembly, where the several companions of the wise ones were still
+waiting; and next he addressed those who fancied that heavenly joy and
+eternal happiness depend only on admittance into heaven, which is
+obtained merely by divine grace and favor; and that in such case the
+persons introduced would enter into the enjoyments of heaven, just as
+those introduced to a court-festival or a marriage, enter into the
+enjoyment of such scenes. "Wait here awhile," said the angel, "until I
+sound my trumpet, and call together those who have been most
+distinguished for their wisdom in regard to the spiritual things of the
+Church." After some hours, there appeared nine men, each having a wreath
+of laurel on his head as a mark of distinction: these the angel
+introduced into the house of assembly, where all the companies before
+collected were still waiting; and then in their presence he addressed
+the nine strangers, and said, "I am informed, that in compliance with
+your desire, you have been permitted to ascend into heaven, according to
+your ideas thereof, and that you have returned to this inferior or
+sub-celestial earth, perfectly well informed as to the nature and state
+of heaven: tell us therefore what you have seen, and how heaven appeared
+to you." Then they replied in order; and the First thus began: "My idea
+of heaven from my earliest infancy to the end of my life on earth was,
+that it was a place abounding with all sorts of blessings,
+satisfactions, enjoyments, gratifications, and delights; and that if I
+were introduced there, I should be encompassed as by an atmosphere of
+such felicities, and should receive it with the highest relish, like a
+bridegroom at the celebration of his nuptials, and when he enters the
+chamber with his bride. Full of this idea, I ascended into heaven, and
+passed the first guard and also the second; but when I came to the
+third, the captain of the guard accosted me and said, 'Who are you,
+friend?' I replied, 'Is not this heaven? My longing desire to ascend
+into heaven has brought me hither; I pray you therefore permit me to
+enter.' Then he permitted me; and I saw angels in white garments, who
+came about me and examined me, and whispered to each other, 'What new
+guest is this, who is not clothed in heavenly raiment?' I heard what
+they said, and thought within myself, This is a similar case to that
+which the Lord describes, of the person who came to the wedding, and had
+not on a wedding garment: and I said, 'Give me such garments;' at which
+they smiled: and instantly one came from the judgment-hall with this
+command: 'Strip him naked, cast him out, and throw his clothes after
+him;' and so I was cast out." The Second in order then began as follows:
+"I also supposed that if I were but admitted into heaven, which was over
+my head, I should there be encompassed with joys, which I should partake
+of to eternity. I likewise wished to be there, and my wish was granted;
+but the angels on seeing me fled away, and said one to another, 'What
+prodigy is this! how came this bird of night here?' On hearing which, I
+really felt as if I had undergone some change, and was no longer a man:
+this however was merely imaginary, and arose from my breathing the
+heavenly atmosphere. Presently, however, there came one running from the
+judgment-hall, with an order that two servants should lead me out, and
+conduct me back by the way I had ascended, till I had reached my own
+home; and when I arrived there, I again appeared to others and also to
+myself as a man." The Third said, "I always conceived heaven to be some
+place of blessedness independent of the state of the affections;
+wherefore as soon as I came into this world, I felt a most ardent desire
+to go to heaven. Accordingly I followed some whom I saw ascending
+thither, and was admitted along with them; but I did not proceed far;
+for when I was desirous to delight my mind (_animus_) according to my
+idea of heavenly blessedness, a sudden stupor, occasioned by the light
+of heaven, which is as white as snow, and whose essence is said to be
+wisdom, seized my mind (_mens_) and darkness my eyes, and I was reduced
+to a state of insanity: and presently, from the heat of heaven, which
+corresponds with the brightness of its light, and whose essence is said
+to be love, there arose in my heart a violent palpitation, a general
+uneasiness seized my whole frame, and I was inwardly excruciated to such
+a degree that I threw myself flat on the ground. While I was in this
+situation, one of the attendants came from the judgment-hall with an
+order to carry me gently to my own light and heat; and when I came there
+my spirit and my heart presently returned to me." The Fourth said that
+he also had conceived heaven to be some place of blessedness independent
+of the state of the affections. "As soon therefore," said he, "as I came
+into the spiritual world, I inquired of certain wise ones whether I
+might be permitted to ascend into heaven, and was informed that this
+liberty was granted to all, but that there was need of caution how they
+used it, lest they should be cast down again. I made light of this
+caution, and ascended in full confidence that all were alike qualified
+for the reception of heavenly bliss in all its fulness: but alas! I was
+no sooner within the confines of heaven, than my life seemed to be
+departing from me, and from the violent pains and anguish which seized
+my head and body, I threw myself prostrate on the ground, where I
+writhed about like a snake when it is brought near the fire. In this
+state I crawled to the brink of a precipice, from which I threw myself
+down, and being taken up by some people who were standing near the place
+where I fell, by proper care I was soon brought to myself again." The
+other Five then gave a wonderful relation of what befell them in their
+ascents into heaven, and compared the changes they experienced as to
+their states of life, with the state of fish when raised out of water
+into air, and with that of birds when raised out of air into ether; and
+they declared that, after having suffered so much pain, they had no
+longer any desire to ascend into heaven, and only wished to live a life
+agreeable to the state of their own affections, among their like in any
+place whatever. "We are well informed," they added, "that in the world
+of spirits, where we now are, all persons undergo a previous
+preparation, the good for heaven, and the wicked for hell; and that
+after such preparation they discover ways open for them to societies of
+their like, with whom they are to live eternally; and that they enter
+such ways with the utmost delight, because they are suitable to their
+love." When those of the first assembly had heard these relations, they
+all likewise acknowledged, that they had never entertained any other
+notion of heaven than as of a place where they should enter upon the
+fruition of never-ceasing delights. Then the angel who had the trumpet
+thus addressed them: "You see now that the joys of heaven and eternal
+happiness arise not from the place, but from the state of the man's
+life; and a state of heavenly life is derived from love and wisdom; and
+since it is use which contains love and wisdom, and in which they are
+fixed and subsist, therefore a state of heavenly life is derived from
+the conjunction of love and wisdom in use. It amounts to the same if we
+call them charity, faith, and good works; for charity is love, faith is
+truth whence wisdom is derived, and good works are uses. Moreover in our
+spiritual world there are places as in the natural world; otherwise
+there could be no habitations and distinct abodes; nevertheless place
+with us is not place, but an appearance of place according to the state
+of love and wisdom, or of charity and faith. Every one who becomes an
+angel, carries his own heaven within himself, because he carries in
+himself the love of his own heaven; for a man from creation is the
+smallest effigy, image, and type of the great heaven, and the human form
+is nothing else; wherefore every one after death comes into that society
+of heaven of whose general form he is an individual effigy;
+consequently, when he enters into that society he enters into a form
+corresponding to his own; thus he passes as it were from himself into
+that form as into another self, and again from that other self into the
+same form in himself, and enjoys his own life in that of the society,
+and that of the society in his own; for every society in heaven may be
+considered as one common body, and the constituent angels as the similar
+parts thereof, from which the common body exists. Hence it follows, that
+those who are in evils, and thence in falses, have formed in themselves
+an effigy of hell, which suffers torment in heaven from the influx and
+violent activity of one opposite upon another; for infernal love is
+opposite to heavenly love, and consequently the delights of those two
+loves are in a state of discord and enmity, and whenever they meet they
+endeavor to destroy each other."
+
+11. After this a voice was heard from heaven, saying to the angel that
+had the trumpet, "Select ten out of the whole assembly, and introduce
+them to us. We have heard from the Lord that He will prepare them so as
+to prevent the heat and light, or the love and wisdom, of our heaven,
+from doing them any injury during the space of three days." Ten were
+then selected and followed the angel. They ascended by a steep path up a
+certain hill, and from thence up a mountain, on the summit of which was
+situated the heaven of those angels, which had before appeared to them
+at a distance like an expanse in the clouds. The gates were opened for
+them; and after they had passed the third gate, the introducing angel
+hastened to the prince of the society, or of that heaven, and announced
+their arrival. The prince said, "Take some of my attendants, and carry
+them word that their arrival is agreeable to me, and introduce them into
+my reception-room, and provide for each a separate apartment with a
+chamber, and appoint some of my attendants and servants to wait upon
+them and attend to their wishes:" all which was done. On being
+introduced by the angel, they asked whether they might go and see the
+prince; and the angel replied, "It is now morning, and it is not
+allowable before noon; till that time every one is engaged in his
+particular duty and employment: but you are invited to dinner, and then
+you will sit at table with our prince; in the meantime I will introduce
+you into his palace, and show you its splendid and magnificent
+contents."
+
+12. When they were come to the palace, they first viewed it from
+without. It was large and spacious, built of porphyry, with a foundation
+of jasper; and before the gates were six lofty columns of lapis lazuli;
+the roof was of plates of gold, the lofty windows, of the most
+transparent crystal, had frames also of gold. After viewing the outside
+they were introduced within, and were conducted from one apartment to
+another; in each of which they saw ornaments of inexpressible elegance
+and beauty; and beneath the roof were sculptured decorations of
+inimitable workmanship. Near the walls were set silver tables overlaid
+with gold, on which were placed various implements made of precious
+stones, and of entire gems in heavenly forms, with several other things,
+such as no eye had ever seen on earth, and consequently such as could
+never be supposed to exist in heaven. While they were struck with
+astonishment at these magnificent sights, the angel said, "Be not
+surprised; the things which you now behold are not the production and
+workmanship of any angelic hand, but are framed by the Builder of the
+universe, and presented as a gift to our prince; wherefore the
+architectonic art is here in its essential perfection, and hence are
+derived all the rules of that art which are known and practised in the
+world." The angel further said, "You may possibly conceive that such
+objects charm our eyes, and infatuate us by their grandeur, so that we
+consider them as constituting the joys of our heaven: this however is
+not the case; for our affections not being set on such things, they are
+only contributory to the joys of our hearts; and therefore, so far as we
+contemplate them as such, and as the workmanship of God, so far we
+contemplate in them the divine omnipotence and mercy."
+
+13. After this the angel said to them, "It is not yet noon: come with me
+into our prince's garden, which is near the palace." So they went with
+him; and as they were entering, he said, "Behold here the most
+magnificent of all the gardens in our heavenly society!" But they
+replied, "How! there is no garden here. We see only one tree, and on its
+branches and at its top as it were golden fruit and silver leaves, with
+their edges adorned with emeralds, and beneath the tree little children
+with their nurses." Hereupon the angel, with an inspired voice said,
+"This tree is in the midst of the garden; some of us call it the tree of
+our heaven, and some, the tree of life. But advance nearer, and your
+eyes will be opened, and you will see the garden." They did so, and
+their eyes were opened, and they saw numerous trees bearing an abundance
+of fine flavored fruit, entwined about with young vines, whose tops with
+their fruit inclined towards the tree of life in the midst. These trees
+were planted in a continuous series, which, proceeding from a point, and
+being continued into endless circles, or gyrations, as of a perpetual
+spiral, formed a perfect spiral of trees, wherein one species
+continually succeeded another, according to the worth and excellence of
+their fruit. The circumgyration began at a considerable distance from
+the tree in the midst, and the intervening space was radiant with a beam
+of light, which caused the trees in the circle to shine with a graduated
+splendor that was continued from the first to the last. The first trees
+were the most excellent of all, abounding with the choicest fruits, and
+were called paradisiacal trees, being such as are never seen in any
+country of the natural world, because none such ever grew or could grow
+there. These were succeeded by olive-trees, the olives by vines, these
+by sweet-scented shrubs, and these again by timber trees, whose wood was
+useful for building. At stated intervals in this spiral or gyre of
+trees, were interspersed seats, formed of the young shoots of the trees
+behind, brought forward and entwined in each other, while the fruit of
+the trees hanging over at the same time enriched and adorned them. At
+this perpetually winding circle of trees, there were passages which
+opened into flower-gardens, and from them into shrubberies, laid out
+into areas and beds. At the sight of all these things the companions of
+the angels exclaimed, "Behold heaven in form! wherever we turn our eyes
+we feel an influx of somewhat celestially-paradisiacal, which is not to
+be expressed." At this the angel rejoicing said, "All the gardens of our
+heaven are representative forms or types of heavenly beatitudes in their
+origins; and because the influx of these beatitudes elevated your minds,
+therefore you exclaimed, 'Behold heaven in form!' but those who do not
+receive that influx, regard these paradisiacal gardens only as common
+woods or forests. All those who are under the influence of the love of
+use receive the influx; but those who are under the influence of the
+love of glory not originating in use, do not receive it." Afterwards he
+explained to them what every particular thing in the garden represented
+and signified.
+
+14. While they were thus employed, there came a messenger from the
+prince, with an invitation to them to dine with him; and at the same
+time two attendants brought garments of fine linen, and said, "Put on
+these; for no one is admitted to the prince's table unless he be clothed
+in the garments of heaven." So they put them on, and accompanied their
+angel, and were shewn into a drawing-room belonging to the palace, where
+they waited for the prince; and there the angel introduced them to the
+company and conversation of the grandees and nobles, who were also
+waiting for the prince's appearing. And lo! in about an hour the doors
+were opened, and through one larger than the rest, on the western side,
+he was seen to enter in stately procession. His inferior counsellors
+went before him, after them his privy-counsellors, and next the chief
+officers belonging to the court; in the middle of these was the prince;
+after him followed courtiers of various ranks, and lastly the guards; in
+all they amounted to a hundred and twenty. Then the angel, advancing
+before the ten strangers, who by their dress now appeared like inmates
+of the place, approached with them towards the prince, and reverently
+introduced them to his notice; and the prince, without stopping the
+procession, said to them, "Come and dine with me." So they followed him
+into the dining-hall, where they saw a table magnificently set out,
+having in the middle a tall golden pyramid with a hundred branches in
+three rows, each branch having a small dish, or basket, containing a
+variety of sweetmeats and preserves, with other delicacies made of bread
+and wine; and through the middle of the pyramid there issued as it were
+a bubbling fountain of nectareous wine, the stream of which, falling
+from the summit of the pyramid separated into different channels and
+filled the cups. At the sides of this pyramid were various heavenly
+golden forms, on which were dishes and plates covered with all kinds of
+food. The heavenly forms supporting the dishes and plates were forms of
+art, derived from wisdom, such as cannot be devised by any human art, or
+expressed by any human words: the dishes and plates were of silver, on
+which were engraved forms similar to those that supported them; the cups
+were transparent gems. Such was the splendid furniture of the table.
+
+15. As regards the dress of the prince and his ministers, the prince
+wore a long purple robe, set with silver stars wrought in needle-work;
+under this robe he had a tunic of bright silk of a blue or hyacinthine
+color; this was open about the breast, where there appeared the forepart
+of a kind of zone or ribbon, with the ensign of his society; the badge
+was an eagle sitting on her young at the top of a tree; this was wrought
+in polished gold set with diamonds. The counsellors were dressed nearly
+after the same manner, but without the badge; instead of which they wore
+sapphires curiously cut, hanging from their necks by a golden chain. The
+courtiers wore brownish cloaks, wrought with flowers encompassing young
+eagles; their tunics were of an opal-colored silk, so were also their
+lower garments; thus were they dressed.
+
+16. The privy-counsellors, with those of inferior order, and the
+grandees stood around the table, and by command of the prince folded
+their hands, and at the same time in a low voice said a prayer of
+thanksgiving to the Lord; and after this, at a sign from the prince,
+they reclined on couches at the table. The prince then said to the ten
+strangers, "Do ye also recline with me; behold, there are your couches:"
+so they reclined; and the attendants, who were before sent by the prince
+to wait upon them, stood behind them. Then said the prince to them,
+"Take each of you a plate from its supporting form, and afterwards a
+dish from the pyramid;" and they did so; and lo! instantly new plates
+and dishes appeared in the place of those that were taken away; and
+their cups were filled with wine that streamed from the fountain out of
+the tall pyramid: and they ate and drank. When dinner was about half
+ended, the prince addressed the ten new guests, and said, "I have been
+informed that you were convened in the country which is immediately
+under this heaven, in order to declare your thoughts respecting the joys
+of heaven and eternal happiness thence derived, and that you professed
+different opinions each according to his peculiar ideas of delight
+originating in the bodily senses. But what are the delights of the
+bodily senses without those of the soul? The former are animated by the
+latter. The delights of the soul in themselves are imperceptible
+beatitudes; but, as they descend into the thoughts of the mind, and
+thence into the sensations of the body, they become more and more
+perceptible: in the thoughts of the mind they are perceived as
+satisfactions, in the sensations of the body as delights, and in the
+body itself as pleasures. Eternal happiness is derived from the latter
+and the former taken together; but from the latter alone there results a
+happiness not eternal but temporary, which quickly comes to an end and
+passes away, and in some cases becomes unhappiness. You have now seen
+that all your joys are also joys of heaven, and that these are far more
+excellent than you could have conceived; yet such joys do not inwardly
+affect our minds. There are three things which enter by influx from the
+Lord as a one into our souls; these three as a one, or this trine, are
+love, wisdom, and use. Love and wisdom of themselves exist only ideally,
+being confined to the affections and thoughts of the mind; but in use
+they exist really, because they are together in act and bodily
+employment; and where they exist really, there they also subsist. And as
+love and wisdom exist and subsist in use, it is by use we are affected;
+and use consists in a faithful, sincere, and diligent discharge of the
+duties of our calling. The love of use, and a consequent application to
+it, preserve the powers of the mind, and prevent their dispersion; so
+that the mind is guarded against wandering and dissipation, and the
+imbibing of false lusts, which with their enchanting delusions flow in
+from the body and the world through the senses, whereby the truths of
+religion and morality, with all that is good in either, become the sport
+of every wind; but the application of the mind to use binds and unites
+those truths, and disposes the mind to become a form receptible of the
+wisdom thence derived; and in this case it extirpates the idle sports
+and pastimes of falsity and vanity, banishing them from its centre
+towards the circumference. But you will hear more on this subject from
+the wise ones of our society, when I will send to you in the afternoon."
+So saying, the prince arose, and the new guests along with him, and
+bidding them farewell, he charged the conducting angel to lead them back
+to their private apartments, and there to show them every token of
+civility and respect, and also to invite some courteous and agreeable
+company to entertain them with conversation respecting the various joys
+of this society.
+
+17. The angel executed the prince's charge; and when they were turned to
+their private apartments, the company, invited from the city to inform
+them respecting the various joys of the society, arrived, and after the
+usual compliments entered into conversation with them as they walked
+along in a strain at once entertaining and elegant. But the conducting
+angel said, "These ten men were invited into this heaven to see its
+joys, and to receive thereby a new idea concerning eternal happiness.
+Acquaint us therefore with some of its joys which affect the bodily
+senses; and afterwards, some wise ones will arrive, who will acquaint us
+with what renders those joys satisfactory and happy." Then the company
+who were invited from the city related the following particulars:--"1.
+There are here days of festivity appointed by the prince, that the mind,
+by due relaxation, may recover from the weariness which an emulative
+desire may occasion in particular cases. On such days we have concerts
+of music and singing in the public places, and out of the city are
+exhibited games and shows: in the public places at such times are raised
+orchestras surrounded with balusters formed of vines wreathed together,
+from which hang bunches of ripe grapes; within these balusters in three
+rows, one above another, sit the musicians, with their wind and stringed
+instruments of various tones, both high and low, loud and soft; and near
+them are singers of both sexes who entertain the citizens with the
+sweetest music and singing, both in concert and solo, varied at times as
+to its particular kind: these concerts continue on those days of
+festivity from morning till noon, and afterwards till evening. 2.
+Moreover, every morning from the houses around the public places we hear
+the sweetest songs of virgins and young girls, which resound though the
+whole city. It is an affection of spiritual love, which is sung every
+morning; that is, it is rendered sonorous by modifications of the voice
+in singing, or by modulations. The affection in the song is perceived as
+the real affection, flowing into the minds of the hearers, and exciting
+them to a correspondence with it: such is the nature of heavenly
+singing. The virgin-singers say, that the sound of their song is as it
+were self-inspired and self-animated from within, and exalted with
+delight according to the reception it meets with from the hearers. When
+this is ended, the windows of the houses around the public places, and
+likewise of those in the streets, are shut, and so also are the doors;
+and then the whole city is silent, and no noise heard in any part of it,
+nor is any person seen loitering in the streets, but all are intent on
+their work and the duties of their calling. 3. At noon, however, the
+doors are opened, and in the afternoon also the windows in some houses,
+and boys and girls are seen playing in the streets, while their masters
+and mistresses sit in the porches of their houses, watching over them,
+and keeping them in order. 4. At the extreme parts of the city there are
+various sports of boys and young men, as running, hand-ball, tennis,
+&c.; there are besides trials of skill among the boys, in order to
+discover the readiness of their wit in speaking, acting, and perceiving;
+and such as excel receive some leaves of laurel as a reward; not to
+mention other things of a like nature, designed to call forth and
+exercise the latent talents of the young people. 5. Moreover out of the
+city are exhibited stage-entertainments, in which the actors represent
+the various graces and virtues of moral life, among whom are inferior
+characters for the sake of relatives." And one of the ten asked, "How
+for the sake of relatives?" And they replied, "No virtue with its graces
+and beauties, can be suitably represented except by means of relatives,
+in which are comprised and represented all its graces and beauties, from
+the greatest to the least; and the inferior characters represent the
+least, even till they become extinct; but it is provided by law, that
+nothing of the opposite, which is indecorous and dishonorable, should be
+exhibited, except figuratively, and as it were remotely. The reason of
+which provision is, because nothing that is honorable and good in any
+virtue can by successive progressions pass over to what is dishonorable
+and evil: it only proceeds to its least, when it perishes; and when that
+is the case, the opposite commences; wherefore heaven, where all things
+are honorable and good, has nothing in common with hell, where all
+things are dishonorable and evil."
+
+18. During this conversation, a servant came in and brought word, that
+the eight wise ones, invited by the prince's order, were arrived, and
+wished to be admitted; whereupon the angel went out to receive and
+introduce them: and presently the wise ones, after the customary
+ceremonies of introduction, began to converse with them on the
+beginnings and increments of wisdom, with which they intermixed various
+remarks respecting its progression, shewing, that with the angels it
+never ceases or comes to a period, but advances and increases to
+eternity. Hereupon the attendant angel said to them, "Our prince at
+table while talking with these strangers respecting the seat or abode of
+wisdom, showed that it consists in use: if agreeable to you, be pleased
+to acquaint them further on the same subject." They therefore said,
+"Man, at his first creation, was endued with wisdom and its love, not
+for the sake of himself, but that he might communicate it to others from
+himself. Hence it is a maxim inscribed on the wisdom of the wise, that
+no one is wise for himself alone, or lives for himself, but for others
+at the same time: this is the origin of society, which otherwise could
+not exist. To live for others is to perform uses. Uses are the bonds of
+society, which are as many in number as there are good uses; and the
+number of uses is infinite. There are spiritual uses, such as regard
+love to God and love towards our neighbour; there are moral and civil
+uses, such as regard the love of the society and state to which a man
+belongs, and of his fellow-citizens among whom he lives; there are
+natural uses, which regard the love of the world and its necessities;
+and there are corporeal uses, such as regard the love of
+self-preservation with a view to superior uses. All these uses are
+inscribed on man, and follow in order one after another; and when they
+are together, one is in the other. Those who are in the first uses,
+which are spiritual, are in all the succeeding ones, and such persons
+are wise; but those who are not in the first, and yet are in the second,
+and thereby in the succeeding ones, are not so highly principled in
+wisdom, but only appear to be so by virtue of an external morality and
+civility; those who are neither in the first nor second, but only in the
+third and fourth, have not the least pretensions to wisdom; for they are
+satans, loving only the world and themselves for the sake of the world;
+but those who are only in the fourth, are least wise of all; for they
+are devils, because they live to themselves alone, and only to others
+for the sake of themselves. Moreover, every love has its particular
+delight; for it is by delight that love is kept alive; and the delight
+of the love of uses is a heavenly delight, which enters into succeeding
+delights in their order, and according to the order of succession,
+exalts them and makes them eternal." After this they enumerated the
+heavenly delights proceeding from the love of uses, and said, that they
+are a thousand times ten thousand; and that all who enter heaven enter
+into those delights. With further wise conversation on the love of use,
+they passed the day with them until evening.
+
+19. Towards evening there came a messenger clothed in linen to the ten
+strangers who attended the angel, and invited them to a
+marriage-ceremony which was to be celebrated the next day, and the
+strangers were much rejoiced to think that they were also to be present
+at a marriage-ceremony in heaven. After this they were conducted to the
+house of one of the counsellors, and supped with him; and after supper
+they returned to the palace, and each retired to his own chamber, where
+they slept till morning. When they awoke, they heard the singing of the
+virgins and young girls from the houses around the public places of
+resort, which we mentioned above. They sung that morning the affection
+of conjugial love; the sweetness of which so affected and moved the
+hearers, that they perceived sensibly a blessed serenity instilled into
+their joys, which at the some time exalted and renewed them. At the hour
+appointed the angel said, "Make yourselves ready, and put on the
+heavenly garments which our prince sent you;" and they did so, and lo!
+the garments were resplendent as with a flaming light; and on their
+asking the angel, "Whence is this?" he replied, "Because you are going
+to a marriage-ceremony; and when that is the case, our garments always
+assume a shining appearance, and become marriage garments."
+
+20. After this the angel conducted them to the house where the nuptials
+were to be celebrated, and the porter opened the door; and presently
+being admitted within the house, they were received and welcomed by an
+angel sent from the bridegroom, and were introduced and shewn to the
+seats intended for them: and soon after they were invited into an
+ante-chamber, in the middle of which they saw a table, and on it a
+magnificent candlestick with seven branches and sconces of gold: against
+the walls there were hung silver lamps, which being lighted made the
+atmosphere appear of a golden hue: and they observed on each side of the
+candlestick two tables, on which were set loaves in three rows; there
+were tables also at the four corners of the room, on which were placed
+crystal cups. While they were viewing these things, lo! a door opened
+from a closet near the marriage-chamber, and six virgins came out, and
+after them the bridegroom and the bride, holding each other by the hand,
+and advancing towards a seat placed opposite to the candlestick, on
+which they seated themselves, the bridegroom on the left hand, and the
+bride on the right, while the six virgins stood by the seat near the
+bride. The bridegroom was dressed in a robe of bright purple, and a
+tunic of fine shining linen, with an ephod, on which was a golden plate
+set round with diamonds, and on the plate was engraved a young eagle,
+the marriage-ensign of that heavenly society; on his head he wore a
+mitre: the bride was dressed in a scarlet mantle, under which was a
+gown, ornamented with fine needle-work, that reached from her neck to
+her feet, and beneath her bosom she wore a golden girdle, and on her
+head a golden crown set with rubies. When they were thus seated, the
+bridegroom turning himself towards the bride, put a golden ring on her
+finger; he then took bracelets and a pearl necklace, and clasped the
+bracelets about her wrists, and the necklace about her neck, and said,
+"_Accept these pledges_;" and as she accepted them he kissed her, and
+said, "Now thou art mine;" and he called her his wife. On this all the
+company cried out, "May the divine blessing be upon you!" These words
+were first pronounced by each separately, and afterwards by all
+together. They were pronounced also in turn by a certain person sent
+from the prince as his representative; and at that instant the
+ante-chamber was filled with an aromatic smoke, which was a token of
+blessing from heaven. Then the servants in waiting took loaves from the
+two tables near the candlestick, and cups, now filled with wine, from
+the tables at the corners of the room, and gave to each of the guests
+his own loaf and his own cup, and they ate and drank. After this the
+husband and his wife arose, and the six virgins attended them with the
+silver lamps, now lighted, in their hands to the threshold; and the
+married pair entered their chamber; and the door was shut.
+
+21. Afterwards the conducting angel talked with the guests about his ten
+companions, acquainting them how he was commissioned to introduce them,
+and shew them the magnificent things contained in the prince's palace,
+and other wonderful sights; and how they had dined at table with him,
+and afterwards had conversed with the wise ones of the society; and he
+said, "May I be permitted to introduce them also to you, in order that
+they may enjoy the pleasure of your conversation?" So he introduced
+them, and they entered into discourse together. Then a certain wise
+personage, one of the marriage-guests, said, "Do you understand the
+meaning of what you have seen?" They replied, "But little;" and then
+they asked him, "Why was the bridegroom, who is now a husband, dressed
+in that particular manner?" He answered, "Because the bridegroom, now a
+husband, represented the Lord, and the bride, who is now a wife,
+represented the church; for marriages in heaven represent the marriage
+of the Lord with the church. This is the reason why he wore a mitre on
+his head, and was dressed in a robe, a tunic, and an ephod, like Aaron;
+and why the bride had a crown on her head, and wore a mantle like a
+queen; but to-morrow they will be dressed differently, because this
+representation lasts no longer than to-day." They further asked, "Since
+he represented the Lord, and she the church, why did she sit at his
+right hand?" The wise one replied, "Because there are two things which
+constitute the marriage of the Lord with the church--love and wisdom;
+the Lord is love, and the church is wisdom; and wisdom is at the right
+hand of love; for every member of the church is wise as of himself, and
+in proportion as he is wise he receives love from the Lord. The right
+hand also signifies power; and love has power by means of wisdom; but,
+as we have just observed, after the marriage-ceremony the representation
+is changed; for then the husband represents wisdom, and the wife the
+love of his wisdom. This love however is not primary, but secondary
+love; being derived from the Lord to the wife through the wisdom of the
+husband: the love of the Lord, which is the primary love, is the
+husband's love of being wise; therefore after marriage, both together,
+the husband and his wife, represent the church." They asked again, "Why
+did not you men stand by the bridegroom, now the husband, as the six
+virgins stood by the bride, now the wife?" The wise one answered,
+"Because we to-day are numbered among the virgins; and the number six
+signifies all and what is complete." But they said, "Explain your
+meaning." He replied, "Virgins signify the church; and the church
+consists of both sexes: therefore also we, with respect to the church,
+are virgins. That this is the case, is evident from these words in the
+Revelation: '_These are those who were not defiled with women; for they
+are Virgins: and they follow the Lamb whithersoever he goeth_,' chap.
+xiv. 4. And as virgins signify the church, therefore the Lord likened it
+to ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and
+Jerusalem, signify the church, therefore mention is so often made in the
+Word, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem.
+The Lord also describes his marriage with the church in these words:
+'_upon thy right hand did stand the Queen in gold of Ophir: her clothing
+is of wrought gold: she shall be brought unto the king in raiment of
+needlework: the Virgins her companions that follow her shall enter into
+the king's palace_.' Psalm xlv. 9-16." Lastly they asked, "Is it not
+expedient that a priest be present and minister at the marriage
+ceremony?" The wise one answered, "This is expedient on the
+earth, but not in the heavens, by reason of the representation of the
+Lord himself and the church. On the earth they are not aware of this;
+but even with us a priest ministers in whatever relates to betrothings,
+or marriage contracts, and hears, receives, confirms, and consecrates
+the consent of the parties. Consent is the essential of marriage; all
+succeeding ceremonies are its formalities."
+
+22. After this the conducting angel went to the six virgins, and gave
+them an account of his companions, and requested that they would
+vouchsafe to join company with them. Accordingly they came; but when
+they drew near, they suddenly retired, and went into the ladies'
+apartment to the virgins their companions. On seeing this, the
+conducting angel followed them, and asked why they retired so suddenly
+without entering into conversation? They replied. "We cannot approach:"
+and he said, "Why not?" They answered, "We do not know; but we perceived
+something which repelled us and drove us back again. We hope they will
+excuse us." The angel then returned to his companions, and told them
+what the virgins had said, and added, "I conjecture that your love of
+the sex is not chaste. In heaven we love virgins for their beauty and
+the elegance of their manners; and we love them intensely, but
+chastely." Hereupon his companions smiled and said, "You conjecture
+right: who can behold such beauties near and not feel some excitement?"
+
+23. After much entertaining conversation the marriage-guests departed,
+and also the ten strangers with their attendant angel; and the evening
+being far advanced, they retired to rest. In the morning they heard a
+proclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel
+what it meant: he replied, "It is for the worship of God, which returns
+at stated periods, and is proclaimed by the priests. The worship is
+performed in our temples and lasts about two hours; wherefore if it
+please you, come along with me, and I will introduce you." So they made
+themselves ready, and attended the angel, and entered the temple. It was
+a large building capable of containing about three thousand persons, of
+a semicircular form, with benches or seats carried round in a continued
+sweep according to the figure of the temple; the hinder ones being more
+elevated than those in front. The pulpit in front of the seats was drawn
+a little from the centre; the door was behind the pulpit on the left
+hand. The ten strangers entered with their conducting angel, who pointed
+out to them the places where they were to sit; telling them, "Every one
+that enters the temple knows his own place by a kind of innate
+perception; nor can he sit in any place but his own: in case he takes
+another place, he neither hears nor perceives anything, and he also
+disturbs the order; the consequence of which is, that the priest is not
+inspired."
+
+24. When the congregation had assembled, the priest ascended the pulpit,
+and preached a sermon full of the spirit of wisdom. The discourse was
+concerning the sanctity of the Holy Scriptures, and the conjunction of
+the Lord with both worlds, the spiritual and the natural, by means
+thereof. In the illustration in which he then was, he fully proved, that
+that holy book was dictated by Jehovah the Lord, and that consequently
+He is in it, so as to be the wisdom it contains; but that the wisdom
+which is Himself therein, lies concealed under the sense of the letter,
+and is opened only to those who are in the truths of doctrine, and at
+the same time in goodness of life, and thus who are in the Lord, and the
+Lord in them. To his discourse he added a votive prayer and descended.
+As the audience were going out, the angel requested the priest to speak
+a few words of peace with his ten companions; so he came to them, and
+they conversed together for about half an hour. He discoursed concerning
+the divine trinity--that it is in Jesus Christ, in whom all the fulness
+of the Godhead dwells bodily, according to the declaration of the
+apostle Paul; and afterwards concerning the union of charity and faith;
+but he said, "the union of charity and truth;" because faith is truth.
+
+25. After expressing their thanks they returned home; and then the angel
+said to them, "This is the third day since you came into the society of
+this heaven, and you were prepared by the Lord to stay here three days;
+it is time therefore that we separate; put off therefore the garments
+sent you by the prince, and put on your own." When they had done so,
+they were inspired with a desire to be gone; so they departed and
+descended, the angel attending them to the place of assembly; and there
+they gave thanks to the Lord for vouchsafing to bless them with
+knowledge, and thereby with intelligence, concerning heavenly joys and
+eternal happiness.
+
+26. "I again solemnly declare, that these things were done and said as
+they are related; the former in the world of spirits, which is
+intermediate between heaven and hell, and the latter in the society of
+heaven to which the angel with the trumpet and the conductor belonged.
+Who in the Christian world would have known anything concerning heaven,
+and the joys and happiness there experienced, the knowledge of which is
+the knowledge of salvation, unless it had pleased the Lord to open to
+some person the sight of his spirit, in order to shew and teach them?
+That similar things exist in the spiritual world is very manifest from
+what were seen and heard by the apostle John, as described in the
+Revelation; as that he saw the Son of Man in the midst of seven
+candlesticks; also a tabernacle, temple, ark, and altar in heaven; a
+book sealed with seven seals; the book opened, and horses going forth
+thence; four animals around the throne; twelve thousand chosen out of
+every tribe; locusts ascending out of the bottomless pit; a dragon, and
+his combat with Michael; a woman bringing forth a male child, and flying
+into a wilderness on account of the dragon; two beasts, one ascending
+out of the sea, the other out of the earth; a woman sitting upon a
+scarlet beast; the dragon cast out into a lake of fire and brimstone; a
+white horse and a great supper; a new heaven and a new earth, and the
+holy Jerusalem descending described as to its gates, wall, and
+foundation; also a river of the water of life, and trees of life bearing
+fruits every month; besides several other particulars; all which things
+were seen by John, while as to his spirit he was in the spiritual world
+and in heaven: not to mention the things seen by the apostles after the
+Lord's resurrection; and what were afterwards seen and heard by Peter,
+Acts xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw
+four animals which were cherubs, chap i. and chap x.; a new temple and a
+new earth, and an angel measuring them, chap. xl.-xlviii.; and was led
+away to Jerusalem, and saw there abominations: and also into Chaldea
+into captivity, chap. viii. and chap. xi. The case was similar with
+Zechariah, who saw a man riding among myrtles; also four horns, chap. i.
+8, and following verses; and afterwards a man with a measuring-line in
+his hand, chap. ii. 1, and following verses; likewise a candlestick and
+two olive trees, chap. iv. 2, and following verses; also a flying roll
+and an ephah, chap. v. 1, 6; also four chariots going forth between two
+mountains, and horses, chap. vi. 1, and following verses. So likewise
+with Daniel, who saw four beasts coming up out of the sea, chap. vii. 1,
+and following verses; also combats of a ram and he-goat, chap. viii. 1,
+and following verses; who also saw the angel Gabriel, and had much
+discourse with him, chap. ix.: the youth of Elisha saw chariots and
+horses of fire round about Elisha, and saw them when his eyes were
+opened, 2 Kings vi. 15, and following verses. From these and several
+other instances in the Word, it is evident, that the things which exist
+in the spiritual world, appeared to many both before and after the
+Lord's coming: is it any wonder then, that the same things should now
+also appear when the church is commencing, or when the New Jerusalem is
+coming down from the Lord out of heaven?"
+
+ON MARRIAGES IN HEAVEN.
+
+27. That there are marriages in heaven cannot be admitted as an article
+of faith by those who imagine that a man after death is a soul or
+spirit, and who conceive of a soul or spirit as of a rarefied ether or
+vapor; who imagine also, that a man will not live as a man till after
+the day of the last judgment; and in general who know nothing respecting
+the spiritual world, in which angels and spirits dwell, consequently in
+which there are heavens and hells: and as that world has been heretofore
+unknown, and mankind have been in total ignorance that the angels of
+heaven are men, in a perfect form, and in like manner infernal spirits,
+but in an imperfect form, therefore it was impossible for anything to be
+revealed concerning marriages in that world; for if it had it would have
+been objected, "How can a soul be joined with a soul, or a vapor with a
+vapor, as one married partner with another here on earth?" not to
+mention other similar objections, which, the instant they were made,
+would take away and dissipate all faith respecting marriages in another
+life. But now, since several particulars have been revealed concerning
+that world, and a description has also been given of its nature and
+quality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSE
+REVEALED, the assertion, that marriages take place in that world, may be
+so far confirmed as even to convince the reason by the following
+propositions: I. _A man (homo) lives a man after death._ II. _In this
+case a male is a male, and a female a female._ III. _Every one's
+peculiar love remains with him after death._ IV. _The love of the sex
+especially remains; and with those who go to heaven, which is the case
+with all who become spiritual here on earth, conjugial love remains._ V.
+_These things fully confirmed by ocular demonstration._ VI.
+_Consequently that there are marriages in the heavens._ VII. _Spiritual
+nuptials are to be understood by the Lord's words, where he says, that
+after the resurrection they are not given in marriage._ We will now give
+an explanation of these propositions in their order.
+
+28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after death
+has been heretofore unknown in the world, for the reasons just now
+mentioned; and, what is surprising, it has been unknown even in the
+Christian world, where they have the Word, and illustration thence
+concerning eternal life, and where the Lord himself teaches, _That all
+the dead rise again; and that God is not the God of the dead but of the
+living_, Matt. xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to the
+affections and thoughts of his mind, is in the midst of angels and
+spirits, and is so consociated with them that were he to be separated
+from them he would instantly die. It is still more surprising that this
+is unknown, when yet every man that has departed this life since the
+beginning of creation, after his decease has come and does still come to
+his own, or, as it is said in the Word, has been gathered and is
+gathered to his own: besides every one has a common perception, which is
+the same thing as the influx of heaven into the interiors of his mind,
+by virtue of which he inwardly perceives truths, and as it were sees
+them, and especially this truth, that he lives a man after death; a
+happy man if he has lived well, and an unhappy one if he has lived ill.
+For who does not think thus, while he elevates his mind in any degree
+above the body, and above the thought which is nearest to the senses; as
+is the case when he is interiorly engaged in divine worship, and when he
+lies on his death-bed expecting his dissolution; also when he hears of
+those who are deceased, and their lot? I have related a thousand
+particulars respecting departed spirits, informing certain persons that
+are now alive concerning the state of their deceased brethren, their
+married partners, and their friends. I have written also concerning the
+state of the English, the Dutch, the Papists, the Jews, the Gentiles,
+and likewise concerning the state of Luther, Calvin, and Melancthon; and
+hitherto I never heard any one object, "How can such be their lot, when
+they are not yet risen from their tombs, the last judgement not being
+yet accomplished? Are they not in the meantime mere vaporous and
+unsubstantial souls residing, in some place of confinement (_in quodam
+pu seu ubi_)?" Such objections I have never yet heard from any quarter;
+whence I have been led to conclude, that every one perceives in himself
+that he lives a man after death. Who that has loved his married partner
+and his children when they are dying or are dead, will not say within
+himself (if his thought be elevated above the sensual principles of the
+body) that they are in the hand of God, and that he shall see them again
+after his own death, and again be joined with them in a life of love and
+joy?
+
+29. Who, that is willing, cannot see from reason, that a man after death
+is not a mere vapor, of which no idea can be formed but as of a breath
+of wind, or of air and ether, and that such vapor constitutes or
+contains in it the human soul, which desires and expects conjunction
+with its body, in order that it may enjoy the bodily senses and their
+delights, as previously in the world? We cannot see, that if this were
+the case with a man after death, his state would be more deplorable than
+that of fishes, birds, and terrestrial animals, whose souls are not
+alive, and consequently are not in such anxiety of desire and
+expectation? Supposing a man after death to be such a vapor, and thus a
+breath of wind, he would either fly about in the universe, or according
+to certain traditions, would be reserved in a place of confinement, or
+in the _limbo_ of the ancient fathers, until the last judgement. Who
+cannot hence from reason conclude, that those who have lived since the
+beginning of creation, which is computed to be about six thousand years
+ago, must be still in a similar anxious state, and progressively more
+anxious, because all expectation arising from desire produces anxiety,
+and being continued from time to time increases it; consequently, that
+they must still be either floating about in the universe, or be kept
+shut up in confinement, and thereby in extreme misery; and that must be
+the case with Adam and his wife, with Abraham, Isaac, and Jacob, and
+with all who have lived since that time? All this being supposed true,
+it must needs follow, that nothing would be more deplorable than to be
+born a man. But the reverse of this is provided by the Lord, who is
+Jehovah from eternity and the Creator of the universe; for the state of
+the man that conjoins himself with him by a life according to his
+precepts, becomes more blessed and happy after death than before it in
+the world; and it is more blessed and happy from this circumstance, that
+the man then is spiritual, and a spiritual man is sensible of and
+perceives spiritual delight, which is a thousand times superior to
+natural delight.
+
+30. That angels and spirits are men, may plainly appear from those seen
+by Abraham, Gideon, Daniel, and the prophets, and especially by John
+when he wrote the Revelation, and also by the women in the Lord's
+sepulchre, yea, from the Lord himself as seen by the disciples after his
+resurrection. The reason of their being seen was, because the eyes of
+the spirits of those who saw them were opened; and when the eyes of the
+spirit are opened, angels appear in their proper form, which is the
+human; but when the eyes of the spirit are closed, that is, when they
+are veiled by the vision of the bodily eyes, which derive all their
+impressions from the material world, then they do not appear.
+
+31. It is however to be observed, that a man after death is not a
+natural, but a spiritual man; nevertheless he still appears in all
+respects like himself; and so much so, that he knows not but, that he is
+still in the natural world: for he has a similar body, countenance,
+speech, and senses; for he has a similar affection and thought, or will
+and understanding. He is indeed actually not similar, because he is a
+spiritual, and consequently an interior man; but the difference does not
+appear to him, because he cannot compare his spiritual state with his
+former natural state, having put off the latter, and being in the
+former; therefore I have often heard such persons say, that they know
+not but that they are in the former world, with this difference,
+however, that they no longer see those whom they had left in that world;
+but that they see those who had departed out of it, or were deceased.
+The reason why they now see the latter and not the former, is, because
+they are no longer natural men, but spiritual or substantial; and a
+spiritual or substantial man sees a spiritual or substantial man, as a
+natural or material man sees a natural or material man, but not _vice
+versa_, on account of the difference between what is substantial and
+what is material, which is like the difference between what is prior and
+what is posterior; and what is prior, being in itself purer, cannot
+appear to what is posterior, which in itself is grosser; nor can what is
+posterior, being grosser, appear to what is prior, which in itself is
+purer; consequently an angel cannot appear to a man of this world, nor a
+man of this world to an angel. The reason why a man after death is a
+spiritual or substantial man, is, because this spiritual or substantial
+man lay inwardly concealed in the natural or material man; which natural
+or material man was to it as a covering, or as a skin about to be cast
+off; and when the covering or skin is cast off, the spiritual or
+substantial man comes forth, a purer, interior, and more perfect man.
+That the spiritual man is still a perfect man, notwithstanding his being
+invisible to the natural man, is evident from the Lord's being seen by
+the apostles after his resurrection, when he appeared, and presently he
+did not appear; and yet he was a man like to himself both when seen and
+when not seen: it is also said, that when they saw him, their eyes were
+opened.
+
+32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. Since a
+man (_homo_) lives a man after death, and man is male and female, and
+there is such a distinction between the male principle and the female
+principle, that the one cannot be changed into the other, it follows,
+that after death the male lives a male, and the female a female, each
+being a spiritual man. It is said that the male principle cannot be
+changed into the female principle, nor the female into the male, and
+that therefore after death the male is a male, and the female a female;
+but as it is not known in what the masculine principle essentially
+consists, and in what the feminine, it may be expedient briefly to
+explain it. The essential distinction between the two is this: in the
+masculine principle, love is inmost, and its covering is wisdom; or,
+what is the same, the masculine principle is love covered (or veiled) by
+wisdom; whereas in the feminine principle, the wisdom of the male is
+inmost, and its covering is love thence derived; but this latter love is
+feminine, and is given by the Lord to the wife through the wisdom of the
+husband; whereas the former love is masculine, which is the love of
+growing wise, and is given by the Lord to the husband according to the
+reception of wisdom. It is from this circumstance, that the male is the
+wisdom of love, and the female is the love of that wisdom; therefore
+from creation there is implanted in each a love of conjunction so as to
+become a one; but on this subject more will be said in the following
+pages. That the female principle is derived from the male, or that the
+woman was taken out of the man, is evident from these words in Genesis:
+_Jehovah God took out one of the man's ribs, and closed up the flesh in
+the place thereof; and he builded the rib, which he had taken out of the
+man, into a woman; and he brought her to the man; and the man said, This
+is bone of my bones, and flesh of my flesh; hence she shall be called
+Eve, because she was taken out of man_, chap. ii. 21-23: the
+signification of a rib and of flesh will be shewn elsewhere.
+
+33. From this primitive formation it follows, that by birth the
+character of the male is intellectual, and that the female character
+partakes more of the will principle; or, what amounts to the same, that
+the male is born into the affection of knowing, understanding, and
+growing wise, and the female into the love of conjoining herself with
+that affection in the male. And as the interiors form the exteriors to
+their own likeness, and the masculine form is the form of intellect, and
+the feminine is the form of the love of that intellect, therefore the
+male and the female differ as to the features of the face, the tone of
+the voice, and the form of the body; the male having harder features, a
+harsher tone of voice, a stronger body, and also a bearded chin, and in
+general a form less beautiful than that of the female; they differ also
+in their gestures and manners; in a word, they are not exactly similar
+in a single respect; but still, in every particular of each, there is a
+tendency to conjunction; yea, the male principle in the male, is male in
+every part of his body, even the most minute, and also in every idea of
+his thought, and every spark of his affection; the same is true of the
+female principle in the female; and since of consequence the one cannot
+be changed into the other, it follows, that after death a male is a
+male, and a female a female.
+
+34. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIM AFTER DEATH. Man
+knows that there is such a thing as love; but he does not know what love
+is. He knows that there is such a thing from common discourse; as when
+it is said, that such a one loves me, that a king loves his subjects,
+and subjects love their king; that a husband loves his wife, and a
+mother her children, and _vice versa_; also when it is said, that any
+one loves his country, his fellow citizens, and his neighbour; in like
+manner of things abstracted from persons; as when it is said that a man
+loves this or that. But although the term love is thus universally
+applied in conversation, still there is scarcely any one that knows what
+love is: even while meditating on the subject, as he is not then able to
+form any distinct idea concerning it, and thus not to fix it as present
+in the light of the understanding, because of its having relation not to
+light but to heat, he either denies its reality, or he calls it merely
+an influent effect arising from the sight, the hearing, and the
+conversation, and thus accounts for the motions to which it gives birth;
+not being at all aware, that love is his very life, not only the common
+life of his whole body and of all his thoughts, but also the life of all
+their particulars. A wise man may perceive this from the consideration,
+that if the affection of love be removed, he is incapable both of
+thinking and acting; for in proportion as that affection grows cold, do
+not thought, speech, and action grow cold also? and in proportion as
+that affection grows warm, do not they also grow warm in the same
+degree? Love therefore is the heat of the life of man (_hominis_), or
+his vital heat. The heat of the blood, and also its redness, are from
+this source alone. The fire of the angelic sun, which is pure love,
+produces this effect.
+
+35. That every one has his own peculiar love, or a love distinct from
+that of another; that is, that no two men have exactly the same love,
+may appear from the infinite variety of human countenances, the
+countenance being a type of the love; for it is well known that the
+countenance is changed and varied according to the affection of love; a
+man's desires also, which are of love, and likewise his joys and
+sorrows, are manifested in the countenance. From this consideration it
+is evident, that every man is his own peculiar love; yea, that he is the
+form of his love. It is however to be observed, that the interior man,
+which is the same with his spirit which lives after death, is the form
+of his love, and not so the exterior man which lives in this world,
+because the latter has learnt from infancy to conceal the desires of his
+love; yea, to make a pretence and show of desires which are different
+from his own.
+
+36. The reason why every one's peculiar love remains with him after
+death, is, because, as was said just above, n. 34, love is a man's
+(_hominis_) life; and hence it is the man himself. A man also is his own
+peculiar thought, thus his own peculiar intelligence and wisdom; but
+these make a one with his love; for a man thinks from this love and
+according to it; yea, if he be in freedom, he speaks and acts in like
+manner; from which it may appear, that love is the _esse_ or essence of
+a man's life, and that thought is the _existere_ or existence of his
+life thence derived; therefore speech and action, which are said to flow
+from the thought, do not flow from the thought, but from the love
+through the thought. From much experience I have learned that a man
+after death is not his own peculiar thought, but that he is his own
+peculiar affection and derivative thought; or that he is his own
+peculiar love and derivative intelligence; also that a man after death
+puts off everything which does not agree with his love; yea, that he
+successively puts on the countenance, the tone of voice, the speech, the
+gestures, and the manners of the love proper to his life: hence it is,
+that the whole heaven is arranged in order according to all the
+varieties of the affections of the love of good, and the whole hell
+according to all the affections of the love of evil.
+
+37. IV. THE LOVE OF THE SEX ESPECIALLY REMAINS; AND WITH THOSE WHO GO TO
+HEAVEN, WHICH IS THE CASE WITH ALL WHO BECOME SPIRITUAL HERE ON EARTH,
+CONJUGIAL LOVE REMAINS. The reason why the love of the sex remains with
+man (_homo_) after death, is, because after death a male is a male and a
+female a female; and the male principle in the male is male (or
+masculine) in the whole and in every part thereof; and so is the female
+principle in the female; and there is a tendency to conjunction in all
+their parts, even the most singular; and as this conjunctive tendency
+was implanted from creation, and thence perpetually influences, it
+follows, that the one desires and seeks conjunction with the other.
+Love, considered itself, is a desire and consequent tendency to
+conjunction; and conjugial love to conjunction into a one; for the
+male-man and the female-man were so created, that from two they may
+become as it were one man, or one flesh; and when they become a one,
+then, taken together they are a man (_homo_) in his fulness; but without
+such conjunction, they are two, and each is a divided or half-man. Now
+as the above conjunctive tendency lies concealed in the inmost of every
+part of the male, and of every part of the female, and the same is true
+of the faculty and desire to be conjoined together into a one, it
+follows, that the mutual and reciprocal love of the sex remains with men
+(_homines_) after death.
+
+38. We speak distinctively of the love of the sex and of conjugial love,
+because the one differs from the other. The love of the sex exists with
+the natural man; conjugial love with the spiritual man. The natural man
+loves and desires only external conjunctions, and the bodily pleasures
+thence derived; whereas the spiritual man loves and desires internal
+conjunctions and the spiritual satisfactions thence derived; and these
+satisfactions he perceives are granted with one wife, with whom he can
+perpetually be more and more joined together into a one: and the more he
+enters into such conjunction the more he perceives his satisfactions
+ascending in a similar degree, and enduring to eternity; but respecting
+anything like this the natural man has no idea. This then is the reason
+why it is said, that after death conjugial love remains with those who
+go to heaven, which is the case with all those who become spiritual here
+on earth.
+
+39. V. THESE THINGS FULLY CONFIRMED BY OCULAR DEMONSTRATION. That a man
+(_homo_) lives as a man after death, and that in this case a male is a
+male, and a female a female; and that every one's peculiar love remains
+with him after death, especially the love of the sex and conjugial love,
+are positions which I have wished hitherto to confirm by such arguments
+as respect the understanding, and are called rational; but since man
+(_homo_) from his infancy, in consequence of what has been taught him by
+his parents and masters, and afterwards by the learned and the clergy,
+has been induced to believe, that he shall not live a man after death
+until the day of the last judgement, which has now been expected for six
+thousand years; and several have regarded this article of faith as one
+which ought to be believed, but not intellectually conceived, it was
+therefore necessary that the above positions should be confirmed also by
+ocular proofs; otherwise a man who believes only the evidence of his
+senses, in consequence of the faith previously implanted, would object
+thus: "If men lived men after death, I should certainly see and hear
+them: who has ever descended from heaven, or ascended from hell, and
+given such information?" In reply to such objections it is to be
+observed, that it never was possible, nor can it ever be, that any angel
+of heaven should descend, or any spirit of hell ascend, and speak with
+any man, except with those who have the interiors of the mind or spirit
+opened by the Lord; and this opening of the interiors cannot be fully
+effected except with those who have been prepared by the Lord to receive
+the things which are of spiritual wisdom: on which accounts it has
+pleased the Lord thus to prepare me, that the state of heaven and hell,
+and of the life of men after death, might not remain unknown, and be
+laid asleep in ignorance, and at length buried in denial. Nevertheless,
+ocular proofs on the subjects above mentioned, by reason of their
+copiousness, cannot here be adduced; but they have been already adduced
+in the treatise on HEAVEN and HELL, and in the CONTINUATION RESPECTING
+THE SPIRITUAL WORLD, and afterwards in the APOCALYPSE REVEALED; but
+especially, in regard to the present subject of marriages, in the
+MEMORABLE RELATIONS which are annexed to the several paragraphs or
+chapters of this work.
+
+40. VI. CONSEQUENTLY THERE ARE MARRIAGES IN HEAVEN. This position having
+been confirmed by reason, and at the same time by experience, needs no
+further demonstration.
+
+41. VII. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BY THE LORD'S WORDS,
+"AFTER THE RESURRECTION THEY ARE NOT GIVEN IN MARRIAGE." In the
+Evangelists are these words, _Certain of the Sadducees, who say that
+there is no resurrection, asked Jesus, saying, Master, Moses wrote, If a
+man die, having no children, his brother shall take his wife, and raise
+up seed unto his brother. Now there were with us seven brethren and the
+first, when he had married a wife, deceased, and having no issue, left
+his wife unto his brother; likewise the second also, and the third unto
+the seventh; last of all the woman died also; therefore in the
+resurrection whose wife shall she be of the seven? But Jesus answering,
+said unto them, The sons of this generation marry, and are given in
+marriage; but those who shall be accounted worthy to attain to another
+generation, and the resurrection from the dead, shall neither marry nor
+be given in marriage, neither can they die any more; for they are like
+unto the angels, and are the sons of God, being sons of the
+resurrection. But that the dead rise again, even Moses shewed at the
+bush, when he called the Lord the God of Abraham, and the God of Isaac,
+and the God of Jacob; for he is not the God of the dead, but of the
+living; for all live unto him_, Luke xx. 27-38, Matt. xxii. 22-32; Mark
+xii. 18-27. By these words the Lord taught two things; first, that a man
+(_homo_) rises again after death; and secondly, that in heaven they are
+not given in marriage. That a man rises again after death, he taught by
+these words, _God is not the God of the dead, but of the living_, and
+when he said that Abraham, Isaac, and Jacob, are alive: he taught the
+same also in the parable concerning the rich man in hell, and Lazarus in
+heaven, Luke xvi. 22-31. Secondly, that in heaven they are not given in
+marriage, he taught by these words, "_Those who shall be accounted
+worthy to attain to another generation, neither marry nor are given in
+marriage_." That none other than spiritual nuptials are here meant, is
+very evident from the words which immediately follow--"_neither can they
+die any more; because they are like unto the angels, and are the sons of
+God, being sons of the resurrection_." Spiritual nuptials mean
+conjunction with the Lord, which is effected on earth; and when it is
+effected on earth, it is also effected in the heavens; therefore in the
+heavens there is no repetition of nuptials, nor are they again given in
+marriage: this is also meant by these words, "_The sons of this
+generation marry and are given in marriage; but those who are accounted
+worthy to attain to another generation, neither marry nor are given in
+marriage_". The latter are also called by the Lord "_sons of nuptials_"
+Matt, ix. 15; Mark ii. 19; and in this place, _angels, sons of God, and
+sons of the resurrection_. That to celebrate nuptials, signifies to be
+joined with the Lord, and that to enter into nuptials is to be received
+into heaven by the Lord, is manifest from the following passages: _The
+kingdom of heaven is like unto a man, a king, who made a marriage
+(nuptials) his son, and sent out servants and invited to the marriage_.
+Matt. xxii. 2-14. _The kingdom of heaven is like unto ten virgins, who
+went forth to meet the bridegroom: of whom five being prepared entered
+into the marriage (nuptials)_, Matt. xxv. 1, and the following verses.
+That the Lord here meant himself, is evident from verse 13, where it is
+said, _Watch ye; because ye know not the day and hour in which the Son
+of Man will come_: also from the Revelation, _The time of the marriage
+of the Lamb is come, and his wife hath made herself ready; blessed are
+those who are called to the marriage supper of the Lamb_, xix. 7, 9.
+That there is a spiritual meaning in everything which the Lord spake,
+has been fully shewn in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE
+SACRED SCRIPTURE, published at Amsterdam in the year 1763.
+
+       *       *       *       *       *
+
+42. To the above I shall add two MEMORABLE RELATIONS RESPECTING THE
+SPIRITUAL WORLD. The first is as follows: One morning I was looking
+upwards into heaven and saw over me three expanses one above another; I
+saw that the first expanse, which was nearest, opened, and presently the
+second which was above it, and lastly the third which was highest; and
+by virtue of illustration thence, I perceived, that above the first
+expanse were the angels who compose the first or lowest heaven; above
+the second expanse were the angels who compose the second or middle
+heaven; and above the third expanse were the angels who compose the
+third or highest heaven. I wondered at first what all this meant: and
+presently I heard from heaven a voice as of a trumpet, saying, "We have
+perceived, and now see, that you are meditating on CONJUGIAL LOVE; and
+we are aware that no one on earth as yet knows what true conjugial love
+is in its origin and in its essence; and yet it is of importance that it
+should be known: therefore it has pleased the Lord to open the heavens
+to you in order that illustrating light and consequent perception may
+flow into the interiors of your mind. With us in the heavens, especially
+in the third heaven, our heavenly delights are principally derived from
+conjugial love; therefore, in consequence of leave granted us, we will
+send down to you a conjugial pair for your inspection and observation;"
+and lo! instantly there appeared a chariot descending from the highest
+or third heaven, in which I saw one angel; but as it approached I saw
+therein two. The chariot at a distance glittered before my eyes like a
+diamond, and to it were harnessed young horses white as snow; and those
+who sat in the chariot held in their hands two turtle-doves, and called
+to me, saying, "Do you wish us to come nearer to you? but in this case
+take heed, lest the radiance, which is from the heaven whence we have
+descended, and is of a flaming quality, penetrate too interiorly; by its
+influence the superior ideas of your understanding, which are in
+themselves heavenly, may indeed be illustrated; but these ideas are
+ineffable in the world in which you dwell: therefore what you are about
+to hear, receive rationally, that you may explain it so that it may be
+understood." I replied, "I will observe your caution; come nearer:" so
+they came nearer; and lo! it was a husband and his wife; who said, "We
+are a conjugial pair: we have lived happy in heaven from the earliest
+period, which you call the golden age, and have continued during that
+time in the same bloom of youth in which you now see us." I viewed each
+of them attentively, because I perceived they represented conjugial love
+in its life and in its decoration; in its life in their faces, and in
+its decoration in their raiment; for all the angels are affections of
+love in a human form. The ruling affection itself shines forth from
+their faces; and from the affection, and according to it, the kind and
+quality of their raiment is derived and determined: therefore it is said
+in heaven, that every one is clothed by his own affection. The husband
+appeared of a middle age, between manhood and youth: from his eyes
+darted forth sparkling light derived from the wisdom of love; by virtue
+of which light his face was radiant from its inmost ground; and in
+consequence of such radiance the surface of his skin had a kind of
+refulgence, whereby his whole face was one resplendent comeliness. He
+was dressed in an upper robe which reached down to his feet and
+underneath it was a vesture of hyacinthine blue, girded about with a
+golden band, upon which were three precious stones, two sapphires on the
+sides, and a carbuncle in the middle; his stockings were of bright
+shining linen, with threads of silver interwoven, and his shoes were of
+velvet: such was the representative form of conjugial love with the
+husband. With the wife it was this; I saw her face, and I did not see
+it; I saw it as essential beauty, and I did not see it because this
+beauty was inexpressible; for in her face there was a splendor of
+flaming light, such as the angels in the third heaven enjoy, and this
+light made my sight dim; so that I was lost in astonishment: she
+observing this addressed me, saying, "What do you see?" I replied, "I
+see nothing but conjugial love and the form thereof; but I see, and I do
+not see." Hereupon she turned herself sideways from her husband; and
+then I was enabled to view her more attentively. Her eyes were bright
+and sparkling from the light of her own heaven, which light, as was
+said, is of a flaming quality, which it derives from the love of wisdom;
+for in that heaven wives love their husbands from their wisdom, and in
+it, and husbands love their wives from that love of wisdom and in it, as
+directed towards themselves; and thus they are united. This was the
+origin of her beauty; which was such that it would be impossible for any
+painter to imitate and exhibit it in its form, for he has no colors
+bright and vivid enough to express its lustre; nor is it in the power of
+his art to depict such beauty: her hair was arranged in becoming order
+so as to correspond with her beauty; and in it were inserted diadems of
+flowers; she had a necklace of carbuncles, from which hung a rosary of
+chrysolites; and she wore pearl bracelets: her upper robe was scarlet,
+and underneath it she had a purple stomacher, fastened in front with
+clasps of rubies; but what surprised me was, that the colors varied
+according to her aspect in regard to her husband, being sometimes more
+glittering, sometimes less; if she were looking towards him, more, if
+sideways, less. When I had made these observations, they again talked
+with me; and when the husband was speaking, he spoke at the same time as
+from his wife; and when the wife was speaking, she spoke at the same
+time as from her husband; such was the union of their minds from whence
+speech flows; and on this occasion I also heard the tone of voice of
+conjugial love; inwardly it was simultaneous, and it proceeded from the
+delights of a state of peace and innocence. At length they said, "We are
+recalled; we must depart;" and instantly they again appeared to be
+conveyed in a chariot as before. They went by a paved way through
+flowering shrubberies, from the beds of which arose olive and
+orange-trees laden with fruit: and when they approached their own
+heaven, they were met by several virgins, who welcomed and introduced
+them.
+
+43. After this I saw an angel from that heaven holding in his hand a
+roll of parchment, which he unfolded, saying, "I see that you are
+meditating on conjugial love; in this parchment are contained arcana of
+wisdom respecting that love, which have never yet been disclosed in the
+world. They are now to be disclosed, because it is of importance that
+they should be: those arcana abound more in our heaven than in the rest,
+because we are in the marriage of love and wisdom; but I prophesy that
+none will appropriate to themselves that love, but those who are
+received by the Lord into the New Church, which is the New Jerusalem."
+Having said this, the angel let down the unfolded parchment, which a
+certain angelic spirit received from him, and laid on a table in a
+certain closet, which he instantly locked, and holding out the key to
+me, said, "Write."
+
+44. THE SECOND MEMORABLE RELATION. I once saw three spirits recently
+deceased, who were wandering about in the world of spirits, examining
+whatever came in their way, and inquiring concerning it. They were all
+amazement to find that men lived altogether as before, and that the
+objects they saw were similar to those they had seen before: for they
+knew that they were departed out of the former or natural world, and
+that in that world they believed that they should not live as men until
+after the day of the last judgement, when they should be again clothed
+with the flesh and bones that had been laid in the tomb; therefore, in
+order to remove all doubt of their being really and truly men, they by
+turns viewed and touched themselves and others, and felt the surrounding
+objects and by a thousand proofs convinced themselves that they now were
+men as in the former world; besides which they saw each other in a
+brighter light, and the surrounding objects in superior splendor, and
+thus their vision was more perfect. At that instant two angelic spirits
+happening to meet them, accosted them, saying, "Whence are you?" They
+replied, "We have departed out of a world, and again we live in a world;
+thus we have removed from one world to another; and this surprises us."
+Hereupon the three novitiate spirits questioned the two angelic spirits
+concerning heaven; and as two of the three novitiates were youths, and
+there darted from their eyes as it were a sparkling fire of lust for the
+sex, the angelic spirit said, "Possibly you have seen some females;" and
+they replied in the affirmative; and as they made inquiry respecting
+heaven, the angelic spirits gave them the following information: "In
+heaven there is every variety of magnificent and splendid objects, and
+such things as the eye had never seen; there are also virgins and young
+men; virgins of such beauty that they may be called personifications of
+beauty, and young men of such morality that they may be called
+personifications of morality; moreover the beauty of the virgins and the
+morality of the young men correspond to each other, as forms mutually
+suited to each other." Hereupon the two novitiates asked, "Are there in
+heaven human forms altogether similar to those in the natural world?"
+And it was replied, "They are altogether similar; nothing is wanting in
+the male, and nothing in the female; in a word, the male is a male, and
+the female a female, in all the perfection of form in which they were
+created: retire, if you please, and examine if you are deficient in
+anything, and whether you are not a complete man as before." Again, the
+novitiates said, "We have been told in the world we have left, that in
+heaven they are not given in marriage, because they are angels:--is
+there then the love of the sex there?" And the angelic spirits replied,
+"In heaven _your_ love of the sex does not exist; but we have the
+angelic love of the sex, which is chaste, and devoid all libidinous
+allurement." Hereupon the novitiates observed, "If there be a love of
+the sex devoid of all allurement, what in such cases is the love of the
+sex?" And while they were thinking about this love they sighed, and
+said, "Oh, how dry and insipid is the joy of heaven! What young man, if
+this be the case, can possibly wish for heaven? Is not such love barren
+and devoid of life?" To this the angelic spirits replied, with a smile,
+"The angelic love of the sex, such as exists in heaven, is nevertheless
+full of the inmost delights: it is the most agreeable expansion of all
+the principles of the mind, and thence of all the parts of the breast,
+existing inwardly in the breast, and sporting therein as the heart
+sports with the lungs, giving birth thereby to respiration, tone of
+voice, and speech; so that the intercourse between the sexes, or between
+youths and virgins, is an intercourse of essential celestial sweets,
+which are pure. All novitiates, on ascending into heaven, are examined
+as to the quality of their chastity, being let into the company of
+virgins, the beauties of heaven, who from their tone of voice, their
+speech, their face, their eyes, their gesture, and their exhaling
+sphere, perceive what is their quality in regard to the love of the sex;
+and if their love be unchaste, they instantly quit them, and tell their
+fellow angels that they have seen satyrs or priapuses. The new comers
+also undergo a change, and in the eyes of the angels appear rough and
+hairy, and with feet like calves' or leopards', and presently they are
+cast down again, lest by their lust they should defile the heavenly
+atmosphere." On receiving this information, the two novitiates again
+said, "According to this, there is no love of the sex in heaven; for
+what is a chaste love of the sex, but a love deprived of the essence of
+its life? And must not all the intercourse of youths and virgins, in
+such case, consist of dry insipid joys? We are not stocks and stones,
+but perceptions and affections of life." To this the angelic spirits
+indignantly replied, "You are altogether ignorant what a chaste love of
+the sex is; because as yet you are not chaste. This love is the very
+essential delight of the mind, and thence of the heart; and not at the
+same time of the flesh beneath the heart. Angelic chastity, which is
+common to each sex, prevents the passage of that love beyond the
+enclosure of the heart; but within that and above it, the morality of a
+youth is delighted with the beauty of a virgin in the delights of the
+chaste love of the sex: which delights are of too interior a nature, and
+too abundantly pleasant, to admit of any description in words. The
+angels have this love of the sex, because they have conjugial love only;
+which love cannot exist together with the unchaste love of the sex. Love
+truly conjugial is chaste, and has nothing in common with unchaste love,
+being confined to one of the sex, and separate from all others; for it
+is a love of the spirit and thence of the body, and not a love of the
+body and thence of the spirit; that is, it is not a love infesting the
+spirit." On hearing this, the two young novitiates rejoiced, and said,
+"There still exists in heaven a love of the sex; what else is conjugial
+love?" But the angelic spirits replied, "Think more profoundly, weigh
+the matter well in your minds, and you will perceive, that your love of
+the sex is a love extra-conjugial, and quite different from conjugial
+love; the latter being as distinct from the former, as wheat is from
+chaff, or rather as the human principle is from the bestial. If you
+should ask the females in heaven, 'What is love extra-conjugial?' I take
+upon me to say, their reply will be, 'What do you mean? What do you say?
+How can you utter a question which so wounds our ears? How can a love
+that is not created be implanted in any one?' If you should then ask
+them, 'What is love truly conjugial?' I know they will reply, 'It is not
+the love of the sex, but the love of one of the sex; and it has no other
+ground of existence than this, that when a youth sees a virgin provided
+by the Lord, and a virgin sees a youth, they are each made sensible of a
+conjugial principle kindling in their hearts, and perceive that each is
+the other's, he hers, and she his; for love meets love and causes them
+to know each other, and instantly conjoins their souls, and afterwards
+their minds, and thence enters their bosoms, and after the nuptials
+penetrates further, and thus becomes love in its fulness, which grows
+every day into conjunction, till they are no longer two, but as it were
+one.' I know also that they will be ready to affirm in the most solemn
+manner, that they are not acquainted with any other love of the sex; for
+they say, 'How can there be a love of the sex, unless it be tending
+mutually to meet, and reciprocal, so as to seek an eternal union, which
+consists in two becoming one flesh?'" To this the angelic spirits added,
+"In heaven they are in total ignorance what whoredom is; nor do they
+know that it exists, or that its existence is even possible. The angels
+feel a chill all over the body at the idea of unchaste or
+extra-conjugial love; and on the other hand, they feel a genial warmth
+throughout the body arising from chaste or conjugial love. With the
+males, all the nerves lose their proper tension at the sight of a
+harlot, and recover it again at the sight of a wife." The three
+novitiates, on hearing this, asked, "Does a similar love exist between
+married partners in the heavens as in the earths?" The two angelic
+spirits replied, that it was altogether similar; and as they perceived
+in the novitiates an inclination to know, whether in heaven there were
+similar ultimate delights, they said, that they were exactly similar,
+but much more blessed, because angelic perception and sensation is much
+more exquisite than human: "and what," added they, "is the life of that
+love unless derived from a flow of vigor? When this vigor fails, must
+not the love itself also fail and grow cold? Is not this vigor the very
+measure, degree, and basis of that love? Is it not its beginning, its
+support, and its fulfilment? It is a universal law, that things primary
+exist, subsist, and persist from things ultimate: this is true also of
+that love; therefore unless there were ultimate delights, there would be
+no delights of conjugial love." The novitiates then asked, whether from
+the ultimate delights of that love in heaven any offspring were
+produced; and if not, to what use did those delights serve? The angelic
+spirit answered, that natural offspring were not produced, but spiritual
+offspring: and the novitiates said, "What are spiritual offspring?" They
+replied, "Two conjugial partners by ultimate delights are more and more
+united in the marriage of good and truth, which is the marriage of love
+and wisdom; and love and wisdom are the offspring produced therefrom: in
+heaven the husband is wisdom, and the wife is the love thereof, and both
+are spiritual; therefore, no other than spiritual offspring can be there
+conceived and born: hence it is that the angels, after such delights, do
+not experience sadness, as some do on earth, but are cheerful; and this
+in consequence of a continual influx of fresh powers succeeding the
+former, which serve for their renovation, and at the same time
+illustration: for all who come into heaven, return into their vernal
+youth, and into the vigor of that age, and thus continue to eternity."
+The three novitiates, on hearing this, said, "Is it not written in the
+Word, that in heaven they are not given in marriage, because they are
+angels?" To which the angelic spirits replied, "Look up into heaven and
+you will receive an answer:" and they asked, "Why are we to look up into
+heaven?" They said, "Because thence we receive all interpretations of
+the Word. The Word is altogether spiritual and the angels being
+spiritual, will teach the spiritual understanding of it." They did not
+wait long before heaven was opened over their heads, and two angels
+appeared in view, and said, "There are nuptials in the heavens, as on
+earth; but only with those in the heavens who are in the marriage of
+good and truth; nor are any other angels: therefore it is spiritual
+nuptials, which relate to the marriage of good and truth, that are there
+understood. These (viz. spiritual nuptials) take place on earth, but not
+after departure thence, thus not in the heavens; as it is said of the
+live foolish virgins, who were also invited to the nuptials, that they
+could not enter, because they were not in the marriage of good and
+truth; for they had no oil, but only lamps. Oil signifies good, and
+lamps truth; and to be given in marriage denotes to enter heaven, where
+the marriage of good and truth takes place." The three novitiates were
+made glad by this intelligence; and being filled with a desire of
+heaven, and with the hope of heavenly nuptials, they said, "We will
+apply ourselves with all diligence to the practice of morality and a
+becoming conduct of life, that we may enjoy our wishes."
+
+       *       *       *       *       *
+
+ON THE STATE OF MARRIED PARTNERS AFTER DEATH.
+
+45. That there are marriages in the heavens, has been shewn just above;
+it remains now to be considered, whether the marriage-covenant ratified
+in the world will remain and be in force after death, or not. As this is
+a question not of judgement but of experience, and as experience herein
+has been granted me by consociation with angels and spirits, I will here
+adduce it; but yet so that reason may assent thereto. To have this
+question determined, is also an object of the wishes and desires of all
+married persons; for husbands who have loved their wives, in case they
+die, are desirous to know whether it be well with them, and whether they
+shall ever meet again; and the same is true of wives in regard to their
+husbands. Many married pairs also wish to know beforehand whether they
+are to be separated after death, or to live together: those who have
+disagreed in their tempers, wish to know whether they are to be
+separated; and those who have agreed, whether they are to live together.
+Information on this subject then being much wished for, we will now
+proceed to give it in the following order: I. _The love of the sex
+remains with every man (homo) after death, according to its interior
+quality; that is, such as it had been in his interior will and thought
+in the world._ II. _The same is true of conjugial love._ III. _Married
+partners most commonly meet after death, know each other, again
+associate and for a time live together: this is the case in the first
+state, thus while they are in externals as in the world._ IV. _But
+successively, as they put off their externals, and enter into their
+internals, they perceive what had been the quality of their love and
+inclination for each other, and consequently whether they can live
+together or not._ V. _If they can live together, they remain married
+partners; but if they cannot they separate; sometimes the husband from
+the wife, sometimes the wife from the husband, and sometimes each from
+the other._ VI. _In this case there is given to the man a suitable wife,
+and to the woman a suitable husband._ VII. _Married partners enjoy
+similar communications with each other as in the world, but more
+delightful and blessed, yet without prolification; in the place of which
+they experience spiritual prolification, which is that of love and
+wisdom._ VIII. _This is the case with those who go to heaven; but it is
+otherwise with those who go to hell._ We now proceed to an explanation
+of these propositions, by which they may be illustrated and confirmed.
+
+46. I. THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, ACCORDING
+TO ITS INTERIOR QUALITY; THAT IS, SUCH AS IT HAD BEEN IN HIS INTERIOR
+WILL AND THEREBY IN THE WOMAN. Every love follows a man after death,
+because it is the _esse_ of his life; and the ruling love, which is the
+head of the rest, remains with him to eternity, and together with it the
+subordinate loves. The reason why they remain, is, because love properly
+appertains to the spirit of man, and to the body by derivation from the
+spirit; and a man after death becomes a spirit and thereby carries his
+love along with him; as love is the _esse_ of a man's life, it is
+evident, that such as a man's life has been in the world, such is his
+lot after death. The love of the sex is the most universal of all loves,
+being implanted from creation in the very soul of man, from which the
+essence of the whole man is derived, and this for the sake of the
+propagation of the human race. The reason why this love chiefly remains
+is, because after death a male is a male, and a female a female, and
+because there is nothing in the soul, the mind, and the body, which is
+not male (or masculine) in the male, and female (or feminine) in the
+female; and these two (the male and female) are so created, that they
+have a continual tendency to conjunction, yea, to such a conjunction as
+to become a one. This tendency is the love of the sex, which precedes
+conjugial love. Now, since a conjunctive inclination is inscribed on
+every part and principle of the male and of the female, it follows, that
+this inclination cannot be destroyed and die with the body.
+
+47. The reason why the love of the sex remains such as it was interiorly
+in the world, is, because every man has an internal and an external,
+which are also called the internal and external man; and hence there is
+an internal and an external will and thought. A man when he dies, quits
+his external, and retains his internal; for externals properly belong to
+his body, and internals to his spirit. Now since every man is his own
+love, and love resides in the spirit, it follows, that the love of the
+sex remains with him after death, such as it was interiorly with him; as
+for example, if the love interiorly had been conjugial and chaste, it
+remains such after death; but if it had been interiorly adulterous
+(anti-conjugial), it remains such also after death. It is however to be
+observed that the love of the sex is not the same with one person as
+with another; its differences are infinite: nevertheless, such as it is
+in any one's spirit, such it remains.
+
+48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT HAD BEEN
+INTERIORLY; THAT IS, SUCH AS IT HAD BEEN IN THE MAN'S INTERIOR WILL AND
+THOUGHT IN THE WORLD. As the love of the sex is one thing, and conjugial
+love another, therefore mention is made of each; and it is said, that
+the latter also remains after death such as it has been internally with
+a man, during his abode in the world: but as few know the distinction
+between the love of the sex and conjugial love, therefore, before we
+proceed further in the subject of this treatise, it may be expedient
+briefly to point it out. The love of the sex is directed to several, and
+contracted with several of the sex; but conjugial love is directed to
+only one, and contracted with one of the sex; moreover, love directed to
+and contracted with several is a natural love; for it is common to man
+with beasts and birds, which are natural: but conjugial love is a
+spiritual love, and peculiar and proper to men; because men were
+created, and are therefore born to become spiritual; therefore, so far
+as a man becomes spiritual, so far he puts off the love of the sex, and
+puts on conjugial love. In the beginning of marriage the love of the sex
+appears as if conjoined with conjugial love; but in the progress of
+marriage they are separated; and in this case, with such as are
+spiritual, the love of the sex is removed, and conjugial love is
+imparted; but with such as are natural, the contrary happens. From these
+observations it is evident, that the love of the sex, being directed to
+and contracted with several and being in itself natural, yea, animal, is
+impure and unchaste, and being vague and indeterminate in its object, is
+adulterous; but the case is altogether different with conjugial love.
+That conjugial love is spiritual, and truly human, will manifestly
+appear from what follows.
+
+[Transcriber's Note: The out-of-order section numbers which follow are
+in the original text, as are the asterisks which do not seem to indicate
+footnotes. There are several cases of this in the text, apparently
+indicating insertions by the author.]
+
+47.* III. MARRIED PARTNERS MOST COMMONLY MEET AFTER DEATH, KNOW EACH
+OTHER, AGAIN ASSOCIATE, AND FOR A TIME LIVE TOGETHER: THIS IS THE CASE
+IN THE FIRST STATE, THUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLD.
+There are two states in which a man (_homo_) enters after death, an
+external and an internal state. He comes first into his external state,
+and afterwards into his internal; and during the external state, married
+partners meet each other, (supposing they are both deceased,) know each
+other, and if they have lived together in the world, associate again,
+and for some time live together; and while they are in this state they
+do not know the inclination of each to the other, this being concealed
+in the internals of each; but afterwards, when they come into their
+internal state, the inclination manifests itself; and if it be in mutual
+agreement and sympathy, they continue to live together a conjugial life;
+but if it be in disagreement and antipathy, their marriage is dissolved.
+In case a man had had several wives, he successively joins himself with
+them, while he is in his external state; but when he enters into his
+internal state, in which lie perceives the inclinations of his love, and
+of what quality they are, he then either adopts one or leaves them all;
+for in the spiritual world, as well as in the natural, it is not
+allowable for any Christian to have more than one wife, as it infests
+and profanes religion. The case is the same with a woman that had had
+several husbands: nevertheless the women in this case do not join
+themselves to their husbands; they only present themselves, and the
+husbands join them to themselves. It is to be observed that husbands
+rarely know their wives, but that wives well know their husbands, women
+having an interior perception of love, and men only an exterior.
+
+48.* IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND ENTER
+INTO THEIR INTERNALS, THEY PERCEIVE WHAT HAD BEEN THE QUALITY OF THEIR
+LOVE AND INCLINATION FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN
+LIVE TOGETHER OR NOT. There is no occasion to explain this further, as
+it follows from what is shewn in the previous section; suffice it here
+to shew how a man (_homo_) after death puts off his externals and puts
+on his internals. Every one after death is first introduced into the
+world which is called the world of spirits, and which is intermediate
+between heaven and hell; and in that world he is prepared, for heaven if
+he is good, and for hell if he is evil. The end or design of this
+preparation is, that the internal and external may agree together and
+make a one, and not disagree and make two: in the natural world they
+frequently make two, and only make a one with those who are sincere in
+heart. That they make two is evident from the deceitful and the cunning;
+especially from hypocrites, flatterers, dissemblers, and liars: but in
+the spiritual world it is not allowable thus to have a divided mind; for
+whoever has been internally wicked must also be externally wicked; in
+like manner, whoever has been good, must be good in each principle: for
+every man after death becomes of such a quality as he had been
+interiorly, and not such as he had been exteriorly. For this end, after
+his decease, he is let alternately into his external and his internal;
+and every one, while he is in his external, is wise, that is, he wishes
+to appear wise, even though he be wicked; but a wicked person internally
+is insane. By those changes he is enabled to see his follies, and to
+repent of them: but if he had not repented in the world, he cannot
+afterwards; for he loves his follies, and wishes to remain in them:
+therefore he forces his external also to be equally insane: thus his
+internal and his external become a one; and when this is effected, he is
+prepared for hell. But it is otherwise with a good spirit: such a one,
+as in the world he had looked unto God and had repented, was more wise
+in his internal than in his external: in his external also, through the
+allurements and vanities of the world, he was sometimes led astray;
+therefore his external is likewise reduced to agreement with his
+internal, which, as was said, is wise; and when this is effected he is
+prepared for heaven. From these considerations it may plainly appear,
+how the case is in regard to putting off the external and putting on the
+internal after death.
+
+49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MARRIED PARTNERS; BUT IF
+THEY CANNOT, THEY SEPARATE; SOMETIMES THE HUSBAND FROM THE WIFE,
+SOMETIMES THE WIFE FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER.
+The reason why separations take place after death is, because the
+conjunctions which are made on earth are seldom made from any internal
+perception of love, but from an external perception, which hides the
+internal. The external perception of love originates in such things as
+regard the love of the world and of the body. Wealth and large
+possessions are peculiarly the objects of worldly love, while dignities
+and honors are those of the love of the body: besides these objects,
+there are also various enticing allurements, such as beauty and an
+external polish of manners, and sometimes even an unchasteness of
+character. Moreover, matrimonial engagements are frequently contracted
+within the particular district, city, or village, in which the parties
+were born, and where they live; in which case the choice is confined and
+limited to families that are known, and to such as are in similar
+circumstances in life: hence matrimonial connections made in the world
+are for the most part external, and not at the same time internal; when
+yet it is the internal conjunction, or the conjunction of souls, which
+constitutes a real marriage; and this conjunction is not perceivable
+until the man puts off the external and puts on the internal; as is the
+case after death. This then is the reason why separations take place,
+and afterwards new conjunctions are formed with such as are of a similar
+nature and disposition; unless these conjunctions have been provided on
+earth, as happens with those who from an early age have loved, have
+desired, and have asked of the Lord an honorable and lovely connection
+with one of the sex, shunning and abominating the impulses of a loose
+and wandering lust.
+
+50. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLE WIFE, AND TO
+THE WOMAN A SUITABLE HUSBAND. The reason of this is, because no married
+partners can be received into heaven, so as to remain there, but such as
+have been interiorly united, or as are capable of being so united; for
+in heaven two married partners are not called two, but one angel; this
+is understood by the Lord's words "_They are no longer two, but one
+flesh_." The reason why no other married partners are there received is,
+because in heaven no others can live together in one house, and in one
+chamber and bed; for all in the heavens are associated according to the
+affinities and relationships of love, and have their habitations
+accordingly. In the spiritual world there are not spaces, but the
+appearance of spaces; and these appearances are according to the states
+of life of the inhabitants, which are according to their states of love;
+therefore in that world no one can dwell but in his own house, which is
+provided for him and assigned to him according to the quality of his
+love: if he dwells in any other, he is straitened and pained in his
+breast and breathing; and it is impossible for two to dwell together in
+the same house unless they are likenesses; neither can married partners
+so dwell together, unless they are mutual inclinations; if they are
+external inclinations, and not at the same time internal, the very house
+or place itself separates, and rejects and expels them. This is the
+reason why for those who after preparation are introduced into heaven,
+there is provided a marriage with a consort whose soul inclines to
+mutual union with the soul of another, so that they no longer wish to be
+two lives, but one. This is the reason why after separation there is
+given to the man a suitable wife and to the woman in like manner a
+suitable husband.
+
+51. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS WITH EACH OTHER AS
+IN THE WORLD, BUT MORE DELIGHTFUL AND BLESSED, YET WITHOUT
+PROLIFICATION; IN THE PLACE OF WHICH THEY EXPERIENCE SPIRITUAL
+PROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. The reason why married
+pairs enjoy similar communications as in the world, is, because after
+death a male is a male, and a female a female, and there is implanted in
+each at creation an inclination to conjunction; and this inclination
+with man is the inclination of his spirit and thence of his body;
+therefore after death, when a man becomes a spirit, the same mutual
+inclination remains, and this cannot exist without similar
+communications; for after death a man is a man as before; neither is
+there any thing wanting either in the male or in the female: as to form
+they are like themselves, and also as to affections and thoughts; and
+what must be the necessary consequence, but that they must enjoy like
+communications? And as conjugial love is chaste, pure, and holy,
+therefore their communications are ample and complete; but on this
+subject see what was said in the MEMORABLE RELATION, n. 44. The reason
+why such communications are more delightful and blessed than in the
+world, is, because conjugial love, as it is the love of the spirit,
+becomes interior and purer, and thereby more perceivable; and every
+delight increases according to perception, and to such a degree that its
+blessedness is discernible in its delight.
+
+52. The reason why marriages in the heavens are without prolification,
+and that in place thereof there is experienced spiritual prolification,
+which is that of love and wisdom, is, because with the inhabitants of
+the spiritual world, the third principle--the natural, is wanting; and
+it is this which contains the spiritual principles; and these without
+that which contains them have no consistence, like the productions of
+the natural world: moreover spiritual principles, considered in
+themselves, have relation to love and wisdom; therefore love and wisdom
+are the births produced from marriages in the heavens. These are called
+births, because conjugial love perfects an angel, uniting him with his
+consort, in consequence whereof he becomes more and more a man (_homo_)
+for, as was said above, two married partners in heaven are not two but
+one angel; wherefore by conjugial unition they fill themselves with the
+human principle, which consists in desiring to grow wise, and in loving
+whatever relates to wisdom.
+
+53. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVEN; BUT IT IS
+OTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife is
+given to a husband, and a suitable husband to a wife, and that they
+enjoy delightful and blessed communications, but without prolification,
+except of a spiritual kind, is to be understood of those who are
+received into heaven and become angels; because such are spiritual, and
+marriages in themselves are spiritual and thence holy: but with respect
+to those who go to hell, they are all natural; and marriages merely
+natural are not marriages, but conjunctions which originate in unchaste
+lust. The nature and quality of such conjunctions will be shewn in the
+following pages, when we come to treat of the chaste and the unchaste
+principles, and further when we come to treat of adulterous love.
+
+54. To what has been above related concerning the state of married
+partners after death, it may be expedient to add the following
+circumstances. I. That all those married partners who are merely
+natural, are separated after death; because with them the love of
+marriage grows cold, and the love of adultery grows warm: nevertheless
+after separation, they sometimes associate as married partners with
+others; but after a short time they withdraw from each other: and this
+in many cases is done repeatedly; till at length the man is made over to
+some harlot, and the woman to some adulterer; which is effected in an
+infernal prison: concerning which prison, see the APOCALYPSE REVEALED,
+n. 153, Sec. x., where promiscuous whoredom is forbidden each party under
+certain pains and penalties. II. Married partners, of whom one is
+spiritual and the other natural, are also separated after death; and to
+the spiritual is given a suitable married partner: whereas the natural
+one is sent to the resorts of the lascivious among his like. III. But
+those, who in the world have lived a single life, and have altogether
+alienated their minds from marriage, in case they be spiritual, remain
+single; but if natural, they become whoremongers. It is otherwise with
+those, who in their single state have desired marriage, and especially
+if they have solicited it without success; for such, if they are
+spiritual, blessed marriages are provided, but not until they come into
+heaven. IV. Those who in the world have been shut up in monasteries,
+both men and women, at the conclusion of the monastic life, which
+continues some time after death, are let loose and discharged, and enjoy
+the free indulgence of their desires, whether they are disposed to live
+in a married state or not: if they are disposed to live in a married
+state, this is granted them; but if otherwise, they are conveyed to
+those who live in celibacy on the side of heaven; such, however, as have
+indulged the fires of prohibited lust, are cast down. V. The reason why
+those who live in celibacy are on the side of heaven, is, because the
+sphere of perpetual celibacy infests the sphere of conjugial love, which
+is the very essential sphere of heaven; and the reason why the sphere of
+conjugial love is the very essential sphere of heaven, is, because it
+descends from the heavenly marriage of the Lord and the church.
+
+       *        *        *        *        *
+
+55. To the above, I shall add two MEMORABLE RELATIONS: the FIRST is
+this. On a certain time I heard from heaven the sweetest melody, arising
+from a song that was sung by wives and virgins in heaven. The sweetness
+of their singing was like the affection of some kind of love flowing
+forth harmoniously. Heavenly songs are in reality sonorous affections,
+or affections expressed and modified by sounds; for as the thoughts are
+expressed by speech, so the affections are expressed by songs; and from
+the measure and flow of the modulation, the angels perceive the object
+of the affection. On this occasion there were many spirits about me; and
+some of them informed me that they heard this delightful melody, and
+that it was the melody of some lovely affection, the object of which
+they did not know: they therefore made various conjectures about it, but
+in vain. Some conjectured that the singing expressed the affection of a
+bridegroom and bride when they sign the marriage-articles; some that it
+expressed the affection of a bridegroom and a bride at the solemnizing
+of the nuptials; and some that it expressed the primitive love of a
+husband and a wife. But at that instant there appeared in the midst of
+them an angel from heaven, who said, that they were singing the chaste
+love of the sex. Hereupon some of the bystanders asked, "What is the
+chaste love of the sex?" And the angel answered, "It is the love which a
+man bears towards a beautiful and elegant virgin or wife, free from
+every lascivious idea, and the same love experienced by a virgin or a
+wife towards a man." As he said this, he disappeared. The singing
+continued; and as the bystanders then knew the subject of the affection
+which it expressed, they heard it very variously, every one according to
+the state of his love. Those who looked upon women chastely, heard it as
+a song of symphony and sweetness; those who looked upon them unchastely,
+heard it as a discordant and mournful song; and those who looked upon
+them disdainfully, heard it as a song that was harsh and grating. At
+that instant the place on which they stood was suddenly changed into a
+theatre, and a voice was heard, saying, "INVESTIGATE THIS LOVE:" and
+immediately spirits from various societies presented themselves, and in
+the midst of them some angels in white. The latter then said, "We in
+this spiritual world have inquired into every species of love, not only
+into the love which a man has for a man, and a woman for a woman; and
+into the reciprocal love of a husband and a wife; but also into the love
+which a man has for woman, and which a woman has for men; and we have
+been permitted to pass through societies and examine them, and we have
+never yet found the common love of the sex chaste, except with those who
+from true conjugial love are in continual potency, and these are in the
+highest heavens. We have also been permitted to perceive the influx of
+this love into the affections of our hearts, and have been made sensible
+that it surpasses in sweetness every other love, except the love of two
+conjugial partners whose hearts are as one: but we have besought you to
+investigate this love, because it is new and unknown to you; and since
+it is essential pleasantness, we in heaven call it heavenly sweetness."
+They then began the investigation; and those spoke first who were unable
+to think chastely of marriages. They said, "What man when he beholds a
+beautiful and lovely virgin or wife, can so correct or purify the ideas
+of his thought from concupiscence, as to love the beauty and yet have no
+inclination to taste it, if it be allowable? Who can convert
+concupiscence, which is innate in every man, into such chastity, thus
+into somewhat not itself, and yet love? Can the love of the sex, when it
+enters by the eyes into the thoughts, stop at the face of a woman? Does
+it not descend instantly into the breast, and beyond it? The angels talk
+idly in saying that this love is chaste, and yet is the sweetest of all
+loves, and that it can only exist with husbands who are in true
+conjugial love, and thence in an extreme degree of potency with their
+wives. Do such husbands possess any peculiar power more than other men,
+when they see a beautiful woman, of keeping the ideas of their thought
+in a state of elevation, and as it were of suspending them, so that they
+cannot descend and proceed to what constitutes that love?" The argument
+was next taken up by those who were in cold and in heat; in cold towards
+their wives, and in heat towards the sex; and they said, "What is the
+chaste love of the sex? Is it not a contradiction in terms to talk of
+such a love? If chastity be predicated of the love of the sex, is not
+this destroying the very thing of which it is predicated? How can the
+chaste love of the sex be the sweetest of all loves, when chastity
+deprives it of its sweetness? You all know where the sweetness of that
+love resides; when therefore the idea connected therewith is banished
+from the mind, where and whence is the sweetness?" At that instant
+certain spirits interrupted them, and said, "We have been in company
+with the most beautiful females and have had no lust; therefore we know
+what the chaste love of the sex is." But their companions, who were
+acquainted with their lasciviousness, replied, "You were at those times
+in a state of loathing towards the sex, arising from impotence; and this
+is not the chaste love of the sex, but the ultimate of unchaste love."
+On hearing what had been said, the angels were indignant and requested
+those who stood on the right, or to the south, to deliver their
+sentiments. They said, "There is a love of one man to another, and also
+of one woman to another; and there is a love of a man to a woman, and of
+a woman to a man; and these three pairs of loves totally differ from
+each other. The love of one man to another is as the love of
+understanding and understanding; for the man was created and
+consequently born to become understanding; the love of one woman to
+another is as the love of affection and affection of the understanding
+of men; for the woman was created and born to become a love of the
+understanding of a man. These loves, viz., of one man to another, and of
+one woman to another, do not enter deeply into the bosom, but remain
+without, and only touch each other; thus they do not interiorly conjoin
+the two parties: wherefore also two men, by their mutual reasonings,
+sometimes engage in combat together like two wrestlers; and two women,
+by their mutual concupiscences, are at war with each other like two
+prize-fighters. But the love of a man and a woman is the love of the
+understanding and of its affection; and this love enters deeply and
+effects conjunction, which is that love; but the conjunction of minds,
+and not at the same time of bodies, or the endeavour towards that
+conjunction alone, is spiritual love, and consequently chaste love; and
+this love exists only with those who are in true conjugial love, and
+thence in an eminent degree of potency; because such, from their
+chastity, do not admit an influx of love from the body of any other
+woman than of their own wives; and as they are in an extreme degree of
+potency, they cannot do otherwise than love the sex, and at the same
+time hold in aversion whatever is unchaste. Hence they are principled in
+a chaste love of the sex, which, considered in itself, is interior
+spiritual friendship, deriving its sweetness from an eminent degree of
+potency, but still being chaste. This eminent degree of potency they
+possess in consequence of a total renunciation of whoredom; and as each
+loves his own wife alone, the potency is chaste. Now, since this love
+with such partakes not of the flesh, but only of the spirit, therefore
+it is chaste; and as the beauty of the woman, from innate inclination,
+enters at the same time into the mind, therefore the love is sweet." On
+hearing this, many of the bystanders put their hands to their ears,
+saying, "What has been said offends our ears; and what you have spoken
+is of no account with us." These spirits were unchaste. Then again was
+heard the singing from heaven, and sweeter now than before; but to the
+unchaste it was so grating and discordant that they hurried out of the
+theatre and fled, leaving behind them only the few who from wisdom loved
+conjugial chastity.
+
+56. THE SECOND MEMORABLE RELATION. As I was conversing with angels some
+time ago in the spiritual world, I was inspired with a desire, attended
+with a pleasing satisfaction, to see the TEMPLE OF WISDOM, which I had
+seen once before; and accordingly I asked them the way to it. They said,
+"Follow the light and you will find it." I said, "What do you mean by
+following the light?" They replied, "Our light grows brighter and
+brighter as we approach that temple; wherefore, follow the light
+according to the increase of its brightness; for our light proceeds from
+the Lord as a sun, and thence considered in itself is wisdom." I
+immediately directed my course, in company with two angels, according to
+the increase of the brightness of the light, and ascending by a steep
+path to the summit of a hill in the southern quarter. There we found a
+magnificent gate, which the keeper, on seeing the angels with me,
+opened; and lo! we saw an avenue of palm-trees and laurels, according to
+which we directed our course. It was a winding avenue, and terminated in
+a garden, in the middle of which was the TEMPLE OF WISDOM. On arriving
+there, and looking about me, I saw several small sacred buildings,
+resembling the temple, inhabited by the WISE. We went towards one of
+them, and coming to the door accosted the person who dwelt there, and
+told him the occasion and manner of our coming. He said, "You are
+welcome; enter and be seated, and we will improve our acquaintance by
+discourses respecting wisdom." I viewed the building within, and
+observed that it was divided into two, and still was but one; it was
+divided into two by a transparent wall; but it appeared as one from its
+translucence, which was like that of the purest crystal. I inquired the
+reason of this? He said, "I am not alone; my wife is with me, and we are
+two; yet still we are not two, but one flesh." But I replied, "I know
+that you are a wise one; and what has a wise one or a wisdom to do with
+a woman?" Hereupon our host, becoming somewhat indignant, changed
+countenance, and beckoned his hand, and lo! instantly other wise ones
+presented themselves from the neighboring buildings, to whom he said
+humorously, "Our stranger here asks, 'What has a wise one or a wisdom to
+do with a woman?'" At this they smiled and said, "What is a wise one or
+a wisdom without a woman, or without love, a wife being the love of a
+wise man's wisdom?" Our host then said, "Let us now endeavor to improve
+our acquaintance by some discourse respecting wisdom; and let it be
+concerning causes, and at present concerning the cause of beauty in the
+female sex." Then they spoke in order; and the first assigned as a
+cause, that women were created by the Lord's affections of the wisdom of
+men, and the affection of wisdom is essential beauty. A second said,
+that the woman was created by the Lord through the wisdom of the man,
+because from the man; and that hence she is a form of wisdom inspired
+with love-affection; and since love-affection is essential life, a
+female is the life of wisdom, whereas a male is wisdom; and the life of
+wisdom is essential beauty. A third said, that women have a perception
+of the delights of conjugial love; and as their whole body is an organ
+of that perception, it must needs be that the habitation of the delights
+of conjugial love, with its perception, be beauty. A fourth assigned
+this cause; that the Lord took away from the man beauty and elegance of
+life, and transferred it to the woman; and that hence the man, unless he
+be re-united with his beauty and elegance in the woman, is stern,
+austere, joyless, and unlovely; so one man is wise only for himself, and
+another is foolish; whereas, when a man is united with his beauty and
+elegance of life in a wife, he becomes engaging, pleasant, active, and
+lovely, and thereby wise. A fifth said, that women were created
+beauties, not for the sake of themselves, but for the sake of the men;
+that men, who of themselves are hard, might be made soft; that their
+minds, of themselves grave and severe, might become gentle and cheerful;
+and that their hearts, of themselves cold, might be made warm; which
+effects take place when they become one flesh with their wives. A sixth
+assigned as a cause, that the universe was created by the Lord a most
+perfect work; but that nothing was created in it more perfect than a
+beautiful and elegant woman, in order that man may give thanks to the
+Lord for his bounty herein, and may repay it by the reception of wisdom
+from him. These and many other similar observations having been made,
+the wife of our host appeared beyond the crystal wall, and said to her
+husband, "Speak if you please;" and then when he spoke, the life of
+wisdom from the wife was perceived in his discourse; for in the tone of
+his speech was her love: thus experience testified to the truth. After
+this we took a view of the temple of wisdom, and also of the
+paradisiacal scenes which encompassed it, and being thereby filled with
+joy, we departed, and passed through the avenue to the gate, and
+descended by the way we had ascended.
+
+       *       *       *       *       *
+
+ON LOVE TRULY CONJUGIAL.
+
+57. There are infinite varieties of conjugial love, it being in no two
+persons exactly similar. It appears indeed as if it were similar with
+many; but this appearance arises from corporeal judgement, which, being
+gross and dull, is little qualified to discern aright respecting it. By
+corporeal judgement we mean the judgement of the mind from the evidence
+of the external senses; but to those whose eyes are opened to see from
+the judgment of the spirit, the differences are manifest; and more
+distinctly to those who are enabled to elevate the sight arising from
+such judgement to a higher degree, which is effected by withdrawing it
+from the senses, and exalting it into a superior light; these can at
+length confirm themselves in their understanding, and thereby see that
+conjugial love is never exactly similar in any two persons. Nevertheless
+no one can see the infinite varieties of this love in any light of the
+understanding however elevated, unless he first know what is the nature
+and quality of that love in its very essence and integrity, thus what
+was its nature and quality when, together with life, it was implanted in
+man from God. Unless this its state, which was most perfect, be known,
+it is in vain to attempt the discovery of its differences by any
+investigation; for there is no other fixed point, from which as a first
+principle those differences may be deduced, and to which as the focus of
+their direction they may be referred, and thus may appear truly and
+without fallacy. This is the reason why we here undertake to describe
+that love in its essence; and as it was in this essence when, together
+with life from God, it was infused into man, we undertake to describe it
+such as it was in its primeval state; and as in this state it was truly
+conjugial, therefore we have entitled this section, ON LOVE TRULY
+CONJUGIAL. The description of it shall be given in the following order:
+I. _There exists a love truly conjugial, which at this day is so rare
+that it is not known what is its quality, and scarcely that it exists._
+II. _This love originates in the marriage of good and truth._ III.
+_There is a correspondence of this love with the marriage of the Lord
+and the church._ IV. _This love from its origin and correspondence, is
+celestial, spiritual, holy, pure, and clean, above every other love
+imparted by the Lord to the angels of heaven and the men of the church._
+V. _It is also the foundation love of all celestial and spiritual loves,
+and thence of all natural loves._ VI. _Into this love are collected all
+joys and delights from first to last._ VII. _None however come into this
+love, and can be in it, but those who approach the Lord, and love the
+truths of the church and practise its goods._ VIII. _This love was the
+love of loves with the ancients, who lived in the golden, silver, and
+copper ages; but afterwards it successively departed._ We now proceed to
+the explanation of each article.
+
+58. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH AT THIS DAY IS SO RARE
+THAT IS NOT KNOWN WHAT IS ITS QUALITY, AND SCARCELY THAT IT EXISTS. That
+there exists such conjugial love as is described in the following pages,
+may indeed be acknowledged from the first state of that love, when it
+insinuates itself, and enters into the hearts of a youth and a virgin;
+thus from its influence on those who begin to love one alone of the sex,
+and to desire to be joined therewith in marriage; and still more at the
+time of courtship and the interval which precedes the marriage-ceremony;
+and lastly during the marriage-ceremony and some days after it. At such
+times who does not acknowledge and consent to the following positions;
+that this love is the foundation of all loves, and also that into it are
+collected all joys and delights from first to last? And who does not
+know that, after this season of pleasure, the satisfactions thereof
+successively pass away and depart, till at length they are scarcely
+sensible? In the latter case, if it be said as before, that this love is
+the foundation of all loves, and that into it are collected all joys and
+delights, the positions are neither agreed to nor acknowledged, and
+possibly it is asserted that they are nonsense or incomprehensible
+mysteries. From these considerations it is evident, that primitive
+marriage love bears a resemblance to love truly conjugial, and presents
+it to view in a certain image. The reason of which is, because then the
+love of the sex, which is unchaste, is put away, and in its place the
+love of one of the sex, which is truly conjugial and chaste, remains
+implanted: in this case, who does not regard other women with
+indifference, and the one to whom he is united with love and affection?
+
+59. The reason why love truly conjugial is notwithstanding so rare, that
+its quality is not known, and scarcely its existence, is, because the
+state of pleasurable gratifications before and at the time of marriage,
+is afterwards changed into a state of indifference arising from an
+insensibility to such gratifications. The causes of this change of state
+are too numerous to be here adduced; but they shall be adduced in a
+future part of this work, when we come to explain in their order the
+causes of coldnesses, separations, and divorces; from which it will be
+seen, that with the generality at this day this image of conjugial love
+is so far abolished, and with the image the knowledge thereof, that its
+quality and even its existence are scarcely known. It is well known,
+that every man by birth is merely corporeal, and that from corporeal he
+becomes natural more and more interiorly, and thus rational, and at
+length spiritual. The reason why this is effected progressively is,
+because the corporeal principle is like ground, wherein things natural,
+rational, and spiritual are implanted in their order; thus a man becomes
+more and more a man. The case is nearly similar when he enters into
+marriage; on this occasion a man becomes a more complete man, because he
+is joined with a consort, with whom he acts as one man: but this, in the
+first state spoken of above, is effected only in a sort of image: in
+like manner he then commences from what is corporeal, and proceeds to
+what is natural as to conjugial life, and thereby to a conjunction into
+a one. Those who, in this case, love corporeal natural things, and
+rational things only as grounded therein, cannot be conjoined to a
+consort as into a one, except as to those externals: and when those
+externals fail, cold takes possession of the internals; in consequence
+whereof the delights of that love are dispersed and driven away, as from
+the mind so from the body, and afterwards as from the body so from the
+mind; and this until there is nothing left of the remembrance of the
+primeval state of their marriage, consequently no knowledge respecting
+it. Now since this is the case with the generality of persons at this
+day, it is evident that love truly conjugial is not known as to its
+quality, and scarcely as to its existence. It is otherwise with those
+who are spiritual. With them the first state is an initiation into
+lasting satisfactions, which advance in degree, in proportion as the
+spiritual rational principle of the mind, and thence the natural sensual
+principle of the body, in each party, conjoin and unite themselves with
+the same principles in the other party; but such instances are rare.
+
+60. II. THIS LOVE ORIGINATES IN THE MARRIAGE OF GOOD AND TRUTH. That all
+things in the universe have relation to good and truth, is acknowledged
+by every intelligent man, because it is a universal truth; that likewise
+in every thing in the universe good is conjoined with truth, and truth
+with good, cannot but be acknowledged, because this also is a universal
+truth, which agrees with the former. The reason why all things in the
+universe have relation to good and truth, and why good is conjoined with
+truth, and truth with good, is, because each proceeds from the Lord, and
+they proceed from him as a one. The two things which proceed from the
+Lord, are love and wisdom, because these are himself, thus from himself;
+and all things relating to love are called good, or goods, and all
+things relating to wisdom are called true, or truths; and as these two
+proceed from him as the creator, it follows that they are in the things
+created. This may be illustrated by heat and light which proceed from
+the sun: from them all things appertaining to the earth are derived,
+which germinate according to their presence and conjunction; and natural
+heat corresponds to spiritual heat, which is love, as natural light
+corresponds to spiritual light, which is wisdom.
+
+61. That conjugial love proceeds from the marriage of good and truth,
+will be shewn in the following section or paragraph: It is mentioned
+here only with a view of shewing that this love is celestial, spiritual,
+and holy, because it is from a celestial, spiritual, and holy origin. In
+order to see that the origin of conjugial love is from the marriage of
+good and truth, it may be expedient in this place briefly to premise
+somewhat on the subject. It was said just above, that in every created
+thing there exists a conjunction of good and truth; and there is no
+conjunction unless it be reciprocal; for conjunction on one part, and
+not on the other in its turn, is dissolved of itself. Now as there is a
+conjunction of good and truth, and this is reciprocal, it follows that
+there is a truth of good, or truth grounded in good, and that there is a
+good of truth, or good grounded in truth; that the truth of good, or
+truth grounded in good, is in the male, and that it is the very
+essential male (or masculine) principle, and that the good of truth, or
+good grounded in truth, is in the female, and that it is the very
+essential female (or feminine) principle; also that there is a conjugial
+union between those two, will be seen in the following section: it is
+here only mentioned in order to give some preliminary idea on the
+subject.
+
+62. III. THERE IS A CORRESPONDENCE OF THIS LOVE WITH THE MARRIAGE OF THE
+LORD AND THE CHURCH; that is, that as the Lord loves the church, and is
+desirous that the church should love him, so a husband and a wife
+mutually love each other. That there is a correspondence herein, is well
+known in the Christian world: but the nature of that correspondence as
+yet is not known; therefore we will explain it presently in a particular
+paragraph. It is here mentioned in order to shew that conjugial love is
+celestial, spiritual, and holy, because it corresponds to the celestial,
+spiritual, and holy marriage of the Lord and the church. This
+correspondence also follows as a consequence of conjugial love's
+originating in the marriage of good and truth, spoken of in the
+preceding article; because the marriage of good and truth constitutes
+the church with man: for the marriage of good and truth is the same as
+the marriage of charity and faith; since good relates to charity, and
+truth to faith. That this marriage constitutes the church must at once
+be acknowledged, because it is a universal truth; and every universal
+truth is acknowledged as soon as it is heard, in consequence of the
+Lord's influx and at the same time of the confirmation of heaven. Now
+since the church is the Lord's, because it is from him, and since
+conjugial love corresponds to the marriage of the Lord and the church,
+it follows that this love is from the Lord.
+
+63. But in what manner the church from the Lord is formed with two
+married partners, and how conjugial love is formed thereby, shall be
+illustrated in the paragraph spoken of above: we will at present only
+observe, that the church from the Lord is formed in the husband, and
+through the husband in the wife; and that when it is formed in each, it
+is a full church; for in this case is effected a full conjunction of
+good and truth; and the conjunction of good and truth constitutes the
+church. That the uniting inclination, which is conjugial love, is in a
+similar degree with the conjunction of good and truth, which is the
+church, will be proved by convincing arguments in what follows in the
+series.
+
+64. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCE, IS CELESTIAL,
+SPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE EVERY OTHER LOVE IMPARTED BY THE
+LORD TO THE ANGELS OF HEAVEN AND THE MEN OF THE CHURCH. That such is the
+nature and quality of conjugial love from its origin, which is the
+marriage of good and truth, was briefly shewn above; but the subject was
+then barely touched upon: in like manner that such is the nature and
+quality of that love, from its correspondence with the marriage of the
+Lord and the church. These two marriages, from which conjugial love, as
+a slip or shoot, descends, are essentially holy, therefore if it be
+received from its author, the Lord, holiness from him follows of
+consequence, which continually cleanses and purifies it: in this case,
+if there be in the man's will a desire and tendency to it, this love
+becomes daily and continually cleaner and purer. Conjugial love is
+called celestial and spiritual because it is with the angels of heaven;
+celestial, as with the angels of the highest heaven, these being called
+celestial angels; and spiritual, as with the angels beneath that heaven,
+these being called spiritual angels. Those angels are so called, because
+the celestial are loves, and thence wisdoms, and the spiritual are
+wisdoms and thence loves; similar thereto is their conjugial principle.
+Now as conjugial love is with the angels of both the superior and the
+inferior heavens, as was also shewn in the first paragraph concerning
+marriages in heaven, it is manifest that it is holy and pure. The reason
+why this love in its essence, considered in regard to its origin, is
+holy and pure above every other love with angels and men, is, because it
+is as it were the head of the other loves: concerning its excellence
+something shall be said in the following article.
+
+65. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIAL AND SPIRITUAL
+LOVES, AND THENCE OF ALL NATURAL LOVES. The reason why conjugial love
+considered in its essence is the foundation love of all the loves of
+heaven and the church, is, because it originates in the marriage of good
+and truth, and from this marriage proceed all the loves which constitute
+heaven and the church with man: the good of this marriage constitutes
+love, and its truth constitutes wisdom; and when love draws near to
+wisdom, or joins itself therewith, then love becomes love; and when
+wisdom in its turn draws near to love, and joins itself therewith, then
+wisdom becomes wisdom. Love truly conjugial is the conjunction of love
+and wisdom. Two married partners, between or in whom this love subsists,
+are an image and form of it: all likewise in the heavens, where faces
+are the genuine types of the affections of every one's love, are
+likenesses of it; for, as was shewn above, it pervades them in the whole
+and in every part. Now as two married partners are an image and form of
+this love, it follows that every love which proceeds from the form of
+essential love itself, is a resemblance thereof; therefore if conjugial
+love be celestial and spiritual, the loves proceeding from it are also
+celestial and spiritual. Conjugial love therefore is as a parent, and
+all other loves are as the offspring. Hence it is, that from the
+marriages of the angels in the heavens are produced spiritual offspring,
+which are those of love and wisdom, or of good and truth; concerning
+which production, see above, n. 51, 52.
+
+66. The same is evident from man's having been created for this love,
+and from his formation afterwards by means of it. The male was created
+to become wisdom grounded in the love of growing wise, and the female
+was created to become the love of the male grounded in his wisdom, and
+consequently was formed according thereto; from which consideration it
+is manifest, that two married partners are the very forms and images of
+the marriage of love and wisdom, or of good and truth. It is well to be
+observed, that there is not any good or truth which is not in a
+substance as in its subject: there are no abstract goods and truths;
+for, having no abode or habitation, they no where exist, neither can
+they appear as airy unfixed principles; therefore in such case they are
+mere entities, concerning which reason seems to itself to think
+abstractedly; but still it cannot conceive of them except as annexed to
+subjects: for every human idea, however elevated, is substantial, that
+is, affixed to substances. It is moreover to be observed, that there is
+no substance without a form; an unformed substance not being any thing,
+because nothing can be predicated of it; and a subject without
+predicates is also an entity which has no existence in reason. These
+philosophical considerations are adduced in order to shew still more
+clearly, that two married partners who are principled in love truly
+conjugial, are actually forms of the marriage of good and truth, or of
+love and wisdom.
+
+67. Since natural loves flow from spiritual, and spiritual from
+celestial, therefore it is said that conjugial love is the foundation
+love of all celestial and spiritual loves, and thence of all natural
+loves. Natural loves relate to the loves of self and of the world;
+spiritual loves to love towards the neighbour; and celestial loves to
+love to the Lord; and such as are the relations of the loves, it is
+evident in what order they follow and are present with man. When they
+are in this order, then the natural loves live from the spiritual, and
+the spiritual from the celestial, and all in this order from the Lord,
+in whom they originate.
+
+68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND DELIGHTS FROM FIRST TO
+LAST. All delights whatever, of which a man (_homo_) has any perception,
+are delights of his love; the love manifesting itself, yea, existing and
+living thereby. It is well known that the delights are exalted in
+proportion as the love is exalted, and also in proportion as the
+incident affections touch the ruling love more nearly. Now as conjugial
+love is the foundation love of all good loves, and as it is inscribed on
+all the parts and principles of man, even the most particular, as was
+shewn above, it follows that its delights exceed the delights of all
+other loves, and also that it gives delight to the other loves,
+according to its presence and conjunction with them; for it expands the
+inmost principles of the mind, and at the same time the inmost
+principles of the body, as the delicious current of its fountain flows
+through and opens them. The reason why all delights from first to last
+are collected into this love, is on account of the superior excellence
+of its use, which is the propagation of the human race, and thence of
+the angelic heaven; and as this use was the chief end of creation, it
+follows that all the beatitudes, satisfactions, delights,
+pleasantnesses, and pleasures, which the Lord the Creator could possibly
+confer upon man, are collected into this his love. That delights follow
+use, and are also communicated to man according to the love thereof, is
+manifest from the delights of the five senses, seeing, hearing,
+smelling, taste, and touch: each of these has its delights with
+variations according to the specific uses of each; what then must be the
+delight annexed to the sense of conjugial love, the use of which
+comprehends all other uses?
+
+69. I am aware that few will acknowledge that all joys and delights from
+first to last are collected into conjugial love; because love truly
+conjugial, into which they are collected, is at this day so rare that
+its quality is not known, and scarcely its existence, agreeably to what
+was explained and confirmed above, n. 58, 59; for such joys and delights
+exist only in genuine conjugial love; and as this is so rare on earth,
+it is impossible to describe its super-eminent felicities any otherwise
+than from the mouth of angels, because they are principled in it. They
+have declared, that the inmost delights of this love, which are delights
+of the soul, into which the conjugial principle of love and wisdom, or
+of good and truth from the Lord, first flows, are imperceptible and
+thence ineffable, because they are the delights of peace and innocence
+conjointly; but that in their descent they become more and more
+perceptible; in the superior principles of the mind as beatitudes, in
+the inferior as satisfactions, in the breast as delights thence derived;
+and that from the breast they diffuse themselves into every part of the
+body, and at length unite themselves in ultimates and become the delight
+of delights. Moreover the angels have related wonderful things
+respecting these delights; adding further, that their varieties in the
+souls of conjugial pairs, and from their souls in their minds, and from
+their minds in their breasts, are infinite and also eternal; that they
+are exalted according to the prevalence of wisdom with the husband; and
+this, because they live to eternity in the bloom of their age, and
+because they know no greater blessedness than to grow wiser and wiser.
+But a fuller account of these delights, as given by the angels, may be
+seen in the MEMORABLE RELATIONS, especially in those added to some of
+the following chapters.
+
+70. VII. NONE HOWEVER COME INTO THIS LOVE, AND CAN REMAIN IN IT, BUT
+THOSE WHO APPROACH THE LORD, AND LOVE THE TRUTHS OF THE CHURCH AND
+PRACTISE ITS GOODS. The reason why none come into that love but those
+who approach the Lord, is, because monogamical marriages, which are of
+one husband with one wife, correspond to the marriage of the Lord and
+the church, and because such marriages originate in the marriage of good
+and truth; on which subject, see above, n. 60 and 62. That from this
+origin and correspondence it follows, that love truly conjugial is from
+the Lord, and exists only with those who come directly to him, cannot be
+fully confirmed unless these two arcana be specifically treated of, as
+shall be done in the chapters which immediately follow; one of which
+will treat on the origin of conjugial love as derived from the marriage
+of good and truth, and the other on the marriage of the Lord and the
+church, and on its correspondence. That it hence follows, that,
+conjugial love with man (_homo_) is according to the state of the church
+with him, will also be seen in those chapters.
+
+71. The reason why none can be principled in love truly conjugial but
+those who receive it from the Lord, that is, who come directly to him,
+and by derivation from him live the life of the church, is, because this
+love, considered in its origin and correspondence, is celestial,
+spiritual, holy, pure, and clean, above every love implanted in the
+angels of heaven and the men of the church; as was shewn above, n. 64;
+and these its distinguishing characters and qualities cannot possibly
+exist, except with those who are conjoined to the Lord, and by him are
+consociated with the angels of heaven; for these shun extra-conjugial
+loves, which are conjunctions with others than their own conjugial
+partner, as they would shun the loss of the soul and the lakes of hell;
+and in proportion as married partners shun such conjunctions, even as to
+the libidinous desires of the will and the intentions thence derived, so
+far love truly conjugial is purified with them, and becomes successively
+spiritual, first during their abode on earth, and afterwards in heaven.
+It is not however possible that any love should become perfectly pure
+either with men or with angels; consequently neither can this love:
+nevertheless, since the intention of the will is what the Lord
+principally regards, therefore so far as any one is in this intention,
+and perseveres in it, so far he is initiated into its purity and
+sanctity, and successively advances therein. The reason why none can be
+principled in spiritual conjugial love, but those who are of the above
+description by virtue of conjunction with the Lord, is, because heaven
+is in this love; and the natural man, whose conjugial love derives its
+pleasure only from the flesh, cannot approach to heaven nor to any
+angel, no, nor to any man principled in this love, it being the
+foundation of all celestial and spiritual loves; which may be seen
+above, n. 65-67. That this is the case, has been confirmed to me by
+experience. I have seen genii in the spiritual world, who were in a
+state of preparation for hell, approaching to an angel while he was
+being entertained by his consort; and at a distance, as they approached,
+they became like furies, and sought out caverns and ditches as asylums,
+into which they cast themselves. That wicked spirits love what is
+similar to their affection, however unclean it is, and hold in aversion
+the spirits of heaven, as what is dissimilar, because it is pure, may be
+concluded from what was said in the PRELIMINARY MEMORABLE RELATION, n.
+10.
+
+72. The reason why those who love the truths of the church and practise
+its goods, come into this love and are capable of remaining in it, is,
+because no others are received by the Lord; for these are in conjunction
+with him, and thereby are capable of being kept in that love by
+influence from him. The two constituents of the church and heaven in man
+(_homo_) are the truth of faith and the good of life; the truth of faith
+constitutes the Lord's presence, and the good of life according to the
+truths of faith constitutes conjunction with him, and thereby the church
+and heaven. The reason why the truth of faith constitutes the Lord's
+presence, is, because it relates to light, spiritual light being nothing
+else; and the reason why the good of life constitutes conjunction, is,
+because it relates to heat; and spiritual heat is nothing but the good
+of life, for it is love; and the good of life originates in love; and it
+is well known, that all light, even that of winter, causes presence, and
+that heat united to light causes conjunction; for gardens and
+shrubberies appear in all degrees of light, but they do not bear flowers
+and fruits unless when heat joins itself to light. From these
+considerations the conclusion is obvious, that those are not gifted by
+the Lord with love truly conjugial, who merely know the truths of the
+church, but those who know them and practise their good.
+
+73. VIII. THIS LOVE WAS THE LOVE OF LOVES WITH THE ANCIENTS, WHO LIVED
+IN THE GOLDEN, SILVER, AND COPPER AGES. That conjugial love was the love
+of loves with the most ancient and the ancient people, who lived in the
+ages thus named, cannot be known from historical records, because their
+writings are not extant; and there is no account given of them except by
+writers in succeeding ages, who mention them, and describe the purity
+and integrity of their lives, and also the successive decrease of such
+purity and integrity, resembling the debasement of gold to iron: but an
+account of the last or iron age, which commenced from the time of those
+writers, may in some measure be gathered from the historical records of
+the lives of some of their kings, judges, and wise men, who were called
+_sophi_ in Greece and other countries. That this age however should not
+endure, as iron endures in itself, but that it should be like iron mixed
+with clay, which do not cohere, is foretold by Daniel, chap. ii. 43. Now
+as the golden, silver, and copper ages passed away before the time when
+writing came into use, and thus it is impossible on earth to acquire any
+knowledge concerning their marriages, it has pleased the Lord to unfold
+to me such knowledge by a spiritual way, by conducting me to the heavens
+inhabited by those most ancient people, that I might learn from their
+own mouths the nature and quality of their marriages during their abode
+here on earth in their several ages: for all, who from the beginning of
+creation have departed by death out of the natural world, are in the
+spiritual world, and as to their loves resemble what they were when
+alive in the natural world, and continue such to eternity. As the
+particulars of this knowledge are worthy to be known and related, and
+tend to confirm the sanctity of marriages, I am desirous to make them
+public as they were shown me in the spirit when awake, and were
+afterwards recalled to my remembrance by an angel, and thus described.
+And as they are from the spiritual world, like the other accounts
+annexed to each chapter, I am desirous to arrange them so as to form six
+MEMORABLE RELATIONS according to the progressions of the several periods
+of time.
+
+       *       *       *       *       *
+
+74. THESE SIX MEMORABLE RELATIONS from the spiritual world, concerning
+conjugial love, discover the nature and quality of that love in the
+earliest times and afterwards, and also at the present day; whence it
+appears that that love has successively fallen away from its sanctity
+and purity, until it became adulterous; but that nevertheless there is a
+hope of its being brought back again to its primeval or ancient
+sanctity.
+
+75. THE FIRST MEMORABLE RELATION. On a time, while I was meditating on
+conjugial love, my mind was seized with a desire of knowing what had
+been the nature and quality of that love among those who lived in the
+GOLDEN AGE, and afterwards among those who lived in the following ages,
+which have their names from silver, copper, and iron: and as I knew that
+all who lived well in those ages are in the heavens, I prayed to the
+Lord that I might be allowed to converse with them and be informed: and
+lo! an angel presented himself and said, "I am sent by the Lord to be
+your guide and companion: I will first lead and attend you to those who
+lived in the first age or period of time, which is called golden:" and
+he said, "The way to them is difficult; it lies through a shady forest,
+which none can pass unless he receive a guide from the Lord." I was in
+the spirit, and prepared myself for the journey; and we turned our faces
+towards the east; and as we advanced I saw a mountain, whose height
+extended beyond the region of the clouds. We passed a great wilderness,
+and came to the forest planted with various kinds of trees and rendered
+shady by their thickness, of which the angel had advertised me. The
+forest was divided by several narrow paths; and the angel said, that
+according to the number of those paths are the windings and intricacies
+of error: and that unless his eyes were opened by the Lord, so as to see
+olives entwined with vine tendrils, and his steps were directed from
+olive to olive, the traveller would miss his way, and fall into the
+abodes of Tartarus, which are round about at the sides. This forest is
+of such a nature, to the end that the passage may be guarded; for none
+but a primeval nation dwells upon that mountain. After we had entered
+the forest, our eyes were opened, and we saw here and there olives
+entwined with vines, from which hung bunches of grapes of a blue or
+azure color, and the olives were ranged in continual wreaths; we
+therefore made various circuits as they presented themselves to our
+view; and at length we saw a grove of tall cedars and some eagles
+perched on their branches; on seeing which the angel said, "We are now
+on the mountain not far from its summit:" so we went forward, and lo!
+behind the grove was a circular plain, where there were feeding he and
+she-lambs, which were representative forms of the state of innocence and
+peace of the inhabitants of the mountain. We passed over this plain, and
+lo! we saw tabernacles, to the number of several thousands in front on
+each side in every direction as far as the eye could reach. And the
+angel said, "We are now in the camp, where are the armies of the Lord
+Jehovah; for so they call themselves and their habitations. These most
+ancient people, while they were in the world, dwelt in tabernacles;
+therefore now also they dwell in the same. But let us bend our way to
+the south, where the wiser of them live, that we may meet some one to
+converse with." In going along I saw at a distance three boys and three
+girls sitting at a door of a certain tent; but as we approached, the
+boys and girls appeared like men and women of a middle stature. The
+angel then said, "All the inhabitants of this mountain appear at a
+distance like infants, because they are in a state of innocence; and
+infancy is the appearance of innocence." The men on seeing us hastened
+towards us and said, "Whence are you; and how came you here? Your faces
+are not like those of our mountain." But the angel in reply told them
+how, by permission, we had had access through the forest, and what was
+the cause of our coming. On hearing this, one of the three men invited
+and introduced us into his tabernacle. The man was dressed in a blue
+robe and a tunic of white wool: and his wife had on a purple gown, with
+a stomacher under it of fine linen wrought in needle-work. And as my
+thought was influenced by a desire of knowing the state of marriages
+among the most ancient people, I looked by turns on the husband and the
+wife, and observed as it were a unity of their souls in their faces; and
+I said, "You are one:" and the man answered, "We are one; her life is in
+me, and mine in her; we are two bodies, but one soul: the union between
+us is like that of the two viscera in the breast, which are called the
+heart and the lungs; she is my heart and I am her lungs; but as by the
+heart we here mean love, and by the lungs wisdom, she is the love of my
+wisdom, and I am the wisdom of her love; therefore her love from without
+veils my wisdom, and my wisdom from within enters into her love: hence,
+as you said, there is an appearance of the unity of our souls in our
+faces." I then asked, "If such a union exists, is it possible for you to
+look at any other woman than your own?" He replied, "It is possible but
+as my wife is united to my soul, we both look together, and in this case
+nothing of lust can enter; for while I behold the wives of others, I
+behold them by my own wife, whom alone I love: and as my own wife has a
+perception of all my inclinations, she, as an intermediate, directs my
+thoughts and removes every thing discordant, and therewith impresses
+cold and horror at every thing unchaste; therefore it is as impossible
+for us to look unchastely at the wife of any other of our society, as it
+is to look from the shades of Tartarus to the light of our heaven
+therefore neither have we any idea of thought, and still less any
+expression of speech, to denote the allurements of libidinous love." He
+could not pronounce the word whoredom, because the chastity of their
+heaven forbade it. Hereupon my conducting angel said to me, "You hear
+now that the speech of the angels of this heaven is the speech of
+wisdom, because they speak from causes." After this, as I looked around,
+I saw their tabernacle as it were overlaid with gold; and I asked,
+"Whence is this?" He replied, "It is in consequence of a flaming light,
+which, like gold, glitters, irradiates, and glances on the curtains of
+our tabernacle while we are conversing about conjugial love; for the
+heat from our sun, which in its essence is love, on such occasions bares
+itself, and tinges the light, which in its essence is wisdom, with its
+golden color; and this happens because conjugial love in its origin is
+the sport of wisdom and love; for the man was born to be wisdom, and the
+woman to be the love of the man's wisdom: hence spring the delights of
+that sport, in and derived from conjugial love between us and our wives.
+We have seen clearly for thousands of years in our heaven, that those
+delights, as to quantity, degree, and intensity, are excellent and
+eminent according to our worship of the Lord Jehovah, from whom flows
+that heavenly union or marriage, which is the union and marriage of love
+and wisdom." As he said this, I saw a great light upon the hill in the
+middle of the tabernacles; and I inquired, "Whence is that light?" And
+he said, "It is from the sanctuary of the tabernacle of our worship." I
+asked whether I might approach it; to which he assented. I approached
+therefore, and saw the tabernacle without and within, answering exactly
+to the description of the tabernacle which was built for the sons of
+Israel in the wilderness; the form of which was shewed to Moses on Mount
+Sinai, Exod. xxv. 40; chap. xxvi. 30. I then asked, "What is within in
+that sanctuary, from which so great a light proceeds?" He replied, "It
+is a tablet with this inscription, THE COVENANT BETWEEN JEHOVAH AND THE
+HEAVENS:" he said no more. And as by this time we were ready to depart,
+I asked, "Did any of you, during your abode in the natural world, live
+with more than one wife?" He replied, "I know not one; for we could not
+think of more. We have been told by those who had thought of more, that
+instantly the heavenly blessedness of their souls withdrew from their
+inmost principles to the extreme parts of their bodies, even to the
+nails, and together therewith the honorable badges of manhood; when this
+was perceived they were banished the land." On saying this, the man ran
+to his tabernacle, and returned with a pomegranate, in which there was
+abundance of seeds of gold: and he gave it me, and I brought it away
+with me, as a sign that we had been with those who had lived in the
+golden age. And then, after a salutation of peace, we took our leave,
+and returned home.
+
+76. THE SECOND MEMORABLE RELATION. The next day the same angel came to
+me, and said, "Do you wish me to lead and attend you to the people who
+lived in the SILVER AGE OR PERIOD, that we may hear from them concerning
+the marriages of their time?" And he added, "Access to these also can
+only be obtained by the Lord's favor and protection." I was in the
+spirit as before, and accompanied my conductor. We first came to a hill
+on the confines between the east and the south; and while we were
+ascending it, he shewed me a great extent of country: we saw at a
+distance an eminence like a mountain, between which and the hill on
+which we stood was a valley, and behind the valley a plain, and from the
+plain a rising ground of easy ascent. We descended the hill intending to
+pass through the valley, and we saw here and there on each side pieces
+of wood and stone, carved into the figures of men, and of various
+beasts, birds, and fishes; and I asked the angel what they meant, and
+whether they were idols? He replied, "By no means: they are
+representative forms of various moral virtues and spiritual truths. The
+people of that age were acquainted with the science of correspondences;
+and as every man, beast, bird, and fish, corresponds to some quality,
+therefore each particular carved figure represents partially some virtue
+or truth, and several together represent virtue itself, or truth, in a
+common extended form. These are what in Egypt were called
+hieroglyphics." We proceeded through the valley, and as we entered the
+plain, lo! we saw horses and chariots; horses variously harnessed and
+caparisoned, and chariots of different forms; some carved in the shape
+of eagles, some like whales, and some like stags with horns, and like
+unicorns; and likewise beyond them some carts, and stables round about
+at the sides; and as we approached, both horses and chariots
+disappeared, and instead thereof we saw men (_homines_), in pairs,
+walking, talking, and reasoning. And the angel said to me, "The
+different species of horses, chariots, and stables, seen at a distance,
+are appearances of the rational intelligence of the men of that period;
+for a horse, by correspondence, signifies the understanding of truth, a
+chariot, its doctrine, and stables, instructions: you know that in this
+world all things appear according to correspondences." But we passed by
+these things, and ascended by a long acclivity, and at length saw a
+city, which we entered; and in walking through the streets and places of
+public resort, we viewed the houses: they were so many palaces built of
+marble, having steps of alabaster in front, and at the sides of the
+steps pillars of jasper: we saw also temples of precious stone of a
+sapphire and lazure color. And the angel said to me, "Their houses are
+of stone, because stones signify natural truths, and precious stones
+spiritual truths; and all those who lived in the silver age had
+intelligence grounded in spiritual truths, and thence in natural truths:
+silver also has a similar signification." In taking a view of the city,
+we saw here and there consorts in pairs: and as they were husbands and
+wives, we expected that some of them would invite us to their houses;
+and while we were in this expectation, as we were passing by, we were
+invited by two into their house, and we ascended the steps and entered;
+and the angel, taking upon him the part of speaker, explained to them
+the occasion of our coming to this heaven; informing them that it was
+for the sake of instruction concerning marriages among the ancients, "of
+whom," says he, "you in this heaven are a part." They said, "We were
+from a people in Asia; and the chief pursuit of our age was the truths
+whereby we had intelligence. This was the occupation of our souls and
+minds; but our bodily senses were engaged in representations of truths
+in form; and the science of correspondences conjoined the sensual things
+of our bodies with the perceptions of our minds, and procured us
+intelligence." On hearing this, the angel asked them to give some
+account of their marriages: and the husband said, "There is a
+correspondence between spiritual marriage, which is that of truth with
+good, and natural marriage, which is that of a man with one wife; and as
+we have studied correspondences, we have seen that the church, with its
+truths and goods, cannot at all exist but with those who live in love
+truly conjugial with one wife: for the marriage of good and truth
+constitutes the church with man: therefore all we in this heaven say,
+that the husband is truth, and the wife the good thereof; and that good
+cannot love any truth but its own, neither can truth in return love any
+good but its own: if any other were loved, internal marriage, which
+constitutes the church, would perish, and there would remain only
+external marriage, to which idolatry, and not the church, corresponds;
+therefore marriage with one wife we call sacrimony; but if it should
+have place with more than one among us, we should call it sacrilege." As
+he said this, we were introduced into an ante-chamber, where there were
+several devices on the walls, and little images as it were of molten
+silver; and I inquired, "What are these?" They said, "They are pictures
+and forms representative of several qualities, characters, and delights,
+relating to conjugial love. These represent unity of souls, these
+conjunction of minds, these harmony of bosoms, these the delights thence
+arising." While we were viewing these things, we saw as it were a
+rainbow on the wall, consisting of three colors, purple (or red), blue
+and white; and we observed how the purple passed the blue, and tinged
+the white with an azure color, and that the latter color flowed back
+through the blue into the purple, and elevated the purple into a kind of
+flaming lustre: and the husband said to me, "Do you understand all
+this?" I replied, "Instruct me:" and he said, "The purple color, from
+its correspondence, signifies the conjugial love of the wife, the white
+the intelligence of the husband, the blue the beginning of conjugial
+love in the husband's perception from the wife, and the azure, with
+which the white was tinged, signifies conjugial love in this case in the
+husband; and this latter color flowing back through the blue into the
+purple, and elevating the purple into a kind of flaming lustre,
+signifies the conjugial love of the husband flowing back to the wife.
+Such things are represented on these walls, while from meditating on
+conjugial love, its mutual, successive, and simultaneous union, we view
+with eager attention the rainbows which are there painted." Hereupon I
+observed, "These things are more than mystical at this day; for they are
+appearances representative of the arcana of the conjugial love of one
+man with one wife." He replied, "They are so; yet to us in our heaven
+they are not arcana, and consequently neither are they mystical." As he
+said this, there appeared at a distance a chariot drawn by small white
+horses; on seeing which the angel said, "That chariot is a sign for us
+to take our leave;" and then, as we were descending the steps, our host
+gave us a bunch of white grapes hanging to the vine leaves: and lo! the
+leaves became silver; and we brought them down with us for a sign that
+we had conversed with the people of the silver age.
+
+77. THE THIRD MEMORABLE RELATION. The next day, my conducting and
+attendant angel came to me and said, "Make ready, and let us go to the
+heavenly inhabitants in the west, who are from the men that lived in the
+third period, or in the copper age. Their dwellings are from the south
+by the west towards the north; but they do not reach into the north."
+Having made myself ready, I attended him, and we entered their heaven on
+the southern quarter. There was a magnificent grove of palm trees and
+laurels. We passed through this, and immediately on the confines of the
+west we saw giants, double the size of ordinary men. They asked us, "Who
+let you in through the grove?" The angel said, "The God of heaven." They
+replied, "We are guards to the ancient western heaven; but pass on." We
+passed on, and from a rising ground we saw a mountain rising to the
+clouds, and between us and the mountain a number of villages, with
+gardens, groves, and plains intermixed. We passed through the villages
+and came to the mountain, which we ascended; and lo! its summit was not
+a point but a plain, on which was a spacious and extensive city. All the
+houses of the city were built of the wood of the pine-tree, and their
+roofs consisted of joists or rafters; and I asked, "Why are the houses
+here built of wood?" The angel replied, "Because wood signifies natural
+good; and the men of the third age of the earth were principled in this
+good; and as copper also signifies natural good, therefore the age in
+which they lived the ancients named from copper. Here are also sacred
+buildings constructed of the wood of the olive, and in the middle of
+them is the sanctuary, where is deposited in an ark the Word that was
+given to the inhabitants of Asia before the Israelitish Word; the
+historical books of which are called the WARS OF JEHOVAH, and the
+prophetic books, ENUNCIATIONS; both mentioned by Moses, Numb. xxi.
+verses 14, 15, and 27-30. This Word at this day is lost in the kingdoms
+of Asia, and is only preserved in Great Tartary." Then the angel led me
+to one of the sacred buildings, which we looked into, and saw in the
+middle of it the sanctuary, the whole in the brightest light; and the
+angel said, "This light is from that ancient Asiatic Word: for all
+divine truth in the heavens gives forth light." As we were leaving the
+sacred building, we were informed that it had been reported in the city
+that two strangers had arrived there; and that they were to be examined
+as to whence they came, and what was their business; and immediately one
+of the public officers came running towards us, and took us for
+examination before the judges: and on being asked whence we came, and
+what was our business, we replied, "We have passed the grove of
+palm-trees, and also the abodes of the giants, the guards of your
+heaven, and afterwards the region of villages; from which circumstances
+you may conclude, that we have not come here of ourselves, but by
+direction of the God of heaven. The business on which we are come is, to
+be instructed concerning your marriages, whether they are monogamical or
+polygamical." and they said, "What are polygamical marriages? Are not
+they adulterous?" And immediately the bench of judges deputed an
+intelligent person to instruct us in his own house on this point: and
+when we were come to his house, he set his wife by his side, and spoke
+as follows: "We are in possession of precepts concerning marriages,
+which have been handed down to us from the primeval or most ancient
+people, who were principled in love truly conjugial, and thereby
+excelled all others in the virtue and potency of that love while they
+were in the world, and who are now in a most blessed state in their
+heaven, which is in the east. We are their posterity, and they, as
+fathers, have given us, their sons, rules of life, among which is the
+following concerning marriages: 'Sons, if you are desirous to love God
+and your neighbour, and to become wise and happy to eternity, we counsel
+you to live married to one wife; if you depart from this precept, all
+heavenly love will depart from you, and therewith internal wisdom; and
+you will be banished.' This precept of our Fathers we have obeyed as
+sons, and have perceived its truth, which is, that so far as any one
+loves his conjugial partner alone, so far he becomes celestial and
+internal, and that so far as any one does not love his married partner
+alone, so far he becomes natural and external; and in this case he loves
+only himself and the images of his own mind, and is doating and foolish.
+From these considerations, all of us in this heaven live married to one
+wife; and this being the case, all the borders of our heaven are guarded
+against polygamists, adulterers, and whoremongers; if polygamists invade
+us, they are cast out into the darkness of the north; if adulterers,
+they are cast out into fires of the west; and if whoremongers, they are
+cast out into the delusive lights of the south." On hearing this, I
+asked, "What he meant by the darkness of the north, the fires of the
+west, and the delusive lights of the south?" He answered, "The darkness
+of the north is dulness of mind and ignorance of truths; the fires of
+the west are the loves of evil; and the delusive lights of the south are
+the falsifications of truth, which are spiritual whoredoms." After this,
+he said, "Follow me to our repository of curiosities:" so we followed
+him, and he shewed us the writings of the most ancient people, which
+were on the tables of wood and stone, and afterwards on smooth blocks of
+wood; the writings of the second age were on sheets of parchment; of
+these he brought me a sheet, on which were copied the rules of the
+people of the first age from their tables of stone, among which also was
+the precept concerning marriages. Having seen these and other ancient
+curiosities, the angel said, "It is now time for us to take our leave;"
+and immediately our host went into the garden, and plucked some twigs
+off a tree, and bound them into a little bunch, and gave them to us,
+saying, "These twigs are from a tree, which is native of or peculiar to
+our heaven, and whose juice has a balsamic fragrance." We brought the
+bunch down with us, and descended by the eastern way, which was not
+guarded; and lo! the twigs were changed into shining brass, and the
+upper ends of them into gold, as a sign that we had been with the people
+of the third age, which is named from copper or brass.
+
+78. THE FOURTH MEMORABLE RELATIONS. After two days the angel again
+addressed me, saying, "Let us complete the period of the ages; the last
+still remains, which is named from IRON. The people of this age dwell in
+the north on the side of the west, in the inner parts or breadth-ways:
+they are all from the old inhabitants of Asia, who were in possession of
+the ancient Word, and thence derived their worship; consequently they
+were before the time of our Lord's coming into the world. This is
+evident from the writings of the ancients, in which those times are so
+named. These same periods are meant by the statue seen by
+Nebuchadnezzar, whose head was of gold, the breast and arms of silver,
+the belly and thighs of brass, the legs of iron, and the feet of iron
+and of clay, Dan. ii. 32, 33." These particulars the angel related to me
+in the way, which was contracted and anticipated by changes of state
+induced in our minds according to the genius or disposition of the
+inhabitants whom we passed; for spaces and consequent distances in the
+spiritual world are appearances according to the state of their minds.
+When we raised our eyes, lo! we were in a forest consisting of beeches,
+chestnut-trees and oaks: and on looking around us, there appeared bears
+to the left, and leopards to the right: and when I wondered at this, the
+angel said, "They are neither bears nor leopards, but men, who guard
+these inhabitants of the north; by their nostrils they have a scent of
+the sphere of life of those who pass by, and they rush violently on all
+who are spiritual, because the inhabitants are natural. Those who only
+read the Word, and imbibe thence nothing of doctrine, appear at a
+distance like bears; and those who confirm false principles thence
+derived, appear like leopards." On seeing us, they turned away, and we
+proceeded. Beyond the forest there appeared thickets, and afterwards
+fields of grass divided into areas, bordered with box: this was
+succeeded by a declivity which led to a valley, wherein were several
+cities. We passed some of them, and entered into one of a considerable
+size: its streets were irregular, and so were the houses, which were
+built of brick, with beams between, and plastered. In the places of
+public resort were consecrated buildings of hewn lime-stone; the
+under-structure of which was below the ground, and the super-structure
+above. We went down into one of them by three steps, and saw on the
+walls idols of various forms, and a crowd on their knees paying
+adoration to them: in the middle of the building was a company, above
+whom might be seen the head of the tutelary god of that city. As we went
+out, the angel said to me, "Those idols, with the ancients who lived in
+the silver age, as above described, were images representative of
+spiritual truths and moral virtues; and when the science of
+correspondence was forgotten and extinct, they first became objects of
+worship, and afterwards were adored as deities: hence came idolatry."
+When we were come out of the consecrated building, we made our
+observations on the men and their dress. Their faces were like steel, of
+a grayish color, and they were dressed like comedians, with napkins
+about their loins hanging from a tunic buttoned close at the breast; and
+on their heads they wore curled caps like sailors. But the angel said,
+"Enough of this; let us seek some instruction concerning the marriages
+of the people of this age." We then entered into the house of one of the
+grandees, who wore on his head a high cap. He received us kindly, and
+said, "Come in and let us converse together." We entered into the
+vestibule, and there seated ourselves; and I asked him about the
+marriages of his city and country. He said, "We do not here live with
+one wife, but some with two or three, and some with more, because we are
+delighted with variety, obedience, and honor, as marks of dignity; and
+these we receive from our wives according to their number. With one wife
+there would be no delight arising from variety; but disgust from
+sameness: neither would there be any flattering courteousness arising
+from obedience, but a troublesome disquietude from equality; neither
+would there be any satisfaction arising from dominion and the honor
+thence derived, but vexation from wrangling about superiority. And what
+is a woman? Is she not born subject to man's will; to serve, and not to
+domineer? Wherefore in this place every husband in his own house enjoys
+as it were royal dignity; and as this is suited to our love, it
+constitutes also the blessedness of our life." But I asked, "In such
+case, what becomes of conjugial love, which from two souls makes one,
+and joins minds together, and renders a man (_homo_) blessed? This love
+cannot be divided; for if it be it becomes a heat which effervesces and
+passes away." To this he replied, "I do not understand what you say;
+what else renders a man (_homo_) blessed, but the emulation of wives
+contending for the honor of the first place in the husband's favor?" As
+he said this, a man entered into the women's apartment and opened the
+two doors; whence there issued a libidinous effluvium, which had a
+stench like mire; this arose from polygamical love, which is connubial,
+and at the same time adulterous; so I rose and shut the doors.
+Afterwards I said, "How can you subsist upon this earth, when you are
+void of any love truly conjugial, and also when you worship idols?" He
+replied, "As to connubial love, we are so jealous of our wives, that we
+do not suffer any one to enter further within our houses than the
+vestibule; and where there is jealousy, there must also be love. In
+respect to idols, we do not worship them; but we are not able to think
+of the God of the universe, except by means of such forms presented to
+our eyes; for we cannot elevate our thoughts above the sensual things of
+the body, nor think of God above the objects of bodily vision." I then
+asked him again, "Are not your idols of different forms? How then can
+they excite the idea of one God?" He replied, "This is a mystery to us;
+somewhat of the worship of God lies concealed in each form." I then
+said, "You are merely sensual corporeal spirits; you have neither the
+love of God nor the love of a married partner grounded in any spiritual
+principle; and these loves together form a man (_homo_) and from sensual
+make him celestial." As I said this, there appeared through the gate as
+it were lightning: and on my asking what it meant, he said, "Such
+lightning is a sign to us that there will come the ancient one from the
+east, who teaches us concerning God, that He is one, the alone
+omnipotent, who is the first and the last; he also admonishes us not to
+worship idols, but only to look at them as images representative of the
+virtues proceeding from the one God, which also together form his
+worship. This ancient one is our angel, whom we revere and obey. He
+comes to us, and raises us, when we are falling into obscure worship of
+God from mere fancies respecting images." On hearing this, we left the
+house and went out of the city; and in the way, from what we had seen in
+the heavens, we drew some conclusions respecting the circuit and the
+progression of conjugial love; of the circuit that it had passed from
+the east to the south, from the south to the west, and from the west to
+the north; and of the progression, that it had decreased according to
+its circulation, namely, that in the east it was celestial, in the south
+spiritual, in the west natural, and in the north sensual; and also that
+it had decreased in a similar degree with the love and the worship of
+God: from which considerations we further concluded, that this love in
+the first age was like gold, in the second like silver, in the third
+like brass, and in the fourth like iron, and that at length it ceased.
+On this occasion the angel, my guide and companion, said, "Nevertheless
+I entertain a hope that this love will be revived by the God of heaven,
+who is the Lord, because it is capable of being so revived."
+
+79. THE FIFTH MEMORABLE RELATION, The angel that had been my guide and
+companion to the ancients who had lived in the four ages, the golden,
+the silver, the copper, and the iron, again presented himself to me, and
+said, "Are you desirous of seeing the age which succeeded those ancient
+ones, and to know what its quality formerly was, and still is? Follow
+me, and you shall see. They are those concerning whom Daniel thus
+prophesied: '_A kingdom shall arise after those four in which iron shall
+be mixed with miry clay: they shall mingle themselves together by the
+seed of man: but they shall not cohere one with the other, as iron is
+not mixed with clay_, Dan. ii. 41-43:'" and he said, "By the seed of
+man, whereby iron shall be mixed with clay, and still they shall not
+cohere, is meant the truth of the Word falsified." After he had said
+this, I followed him, and in the way, he related to me these
+particulars. "They dwell in the borders between the south and the west,
+but at a great distance beyond those who lived in the four former ages,
+and also at a greater depth." We then proceeded through the south to the
+region bordering on the west, and passed though a formidable forest; for
+in it there were lakes, out of which crocodiles raised their heads, and
+opened at us their wide jaws beset with teeth; and between the lakes
+were terrible dogs, some of which were three-headed like Cerberus, some
+two-headed, all looking at us as we passed with a horrible hungry snarl
+and fierce eyes. We entered the western tract of this region, and saw
+dragons and leopards, such as are described in the Revelation, chap.
+xii. 3; chap. xiii. 2. Then the angel said to me, "All these wild beasts
+which you have seen, are not wild beasts but correspondences, and
+thereby representative forms of the lusts of the inhabitants whom we
+shall visit. The lusts themselves are represented by those horrible
+dogs; their deceit and cunning by crocodiles; their falsities and
+depraved inclinations to the things which relate to worship, by dragons
+and leopards: nevertheless the inhabitants represented do not live close
+behind the forest, but behind a great wilderness which lies
+intermediate, that they may be fully withheld and separated from the
+inhabitants of the foregoing ages, being of an entirely different genius
+and quality from them: they have indeed heads above their breasts, and
+breasts above their loins, and loins above their feet, like the primeval
+men; but in their heads there is not any thing of gold, nor in their
+breasts any thing of silver, nor in their loins any thing of brass, no,
+nor in their feet any thing of pure iron; but in their heads is iron
+mixed with clay, in their breasts is each mixed with brass, in their
+loins is also each mixed with silver, and in their feet is each mixed
+with gold: by this inversion they are changed from men (_homines_) into
+graven images of men, in which inwardly nothing coheres; for what was
+highest, is made lowest, thus what was the head is become the heel, and
+_vice versa_. They appear to us from heaven like stage-players, who lie
+upon their elbows with the body inverted, and put themselves in a
+walking motion; or like beasts, which lie on their backs, and lift the
+feet upwards, and from the head, which they plunge in the earth, look
+towards heaven." We passed through the forest, and entered the
+wilderness, which was not less terrible: it consisted of heaps of
+stones, and ditches between them, out of which crept hydras and vipers,
+and there flew forth venomous flying serpents. This whole wilderness was
+on a continual declivity: we descended by a long steep descent, and at
+length came into the valley inhabited by the people of that region and
+age. There were here and there cottages, which appeared at length to
+meet, and to be joined together in the form of a city: this we entered,
+and lo! the houses were built of the scorched branches of trees,
+cemented together with mud and covered with black slates. The streets
+were irregular; all of them at the entrance narrow, but wider as they
+extended, and at the end spacious, where there were places of public
+resort: here there were as many places of public resort as there were
+streets. As we entered the city, it became dark, because the sky did not
+appear; we therefore looked up and light was given us, and we saw: and
+then I asked those we met, "Are you able to see because the sky does not
+appear above you?" They replied "What a question is this! we see
+clearly; we walk in full light." On hearing this, the angel said to me,
+"Darkness to them is light, and light darkness, as is the case with
+birds of night; as they look downwards and not upwards." We entered into
+some of the cottages, and saw in each a man with his woman, and we asked
+them, "Do all live here in their respective houses with one wife only?"
+And they replied with a hissing, "What do you mean by one wife only? Why
+do not you ask, whether we live with one harlot? What is a wife but a
+harlot? By our laws it is not allowable to commit fornication with more
+than one woman; but still we do not hold it dishonorable or unbecoming
+to do so with more; yet out of our own houses we glory in the one among
+another: thus we rejoice in the license we take, and the pleasure
+attending it, more than polygamists. Why is a plurality of wives denied
+us, when yet it has been granted, and at this day is granted in the
+whole world about us? What is life with one woman only, but captivity
+and imprisonment? We however in this place have broken the bolt of this
+prison, and have rescued ourselves from slavery, and made ourselves
+free, and who is angry with a prisoner for asserting his freedom when it
+is in his power?" to this we replied, "You speak, friend, as if without
+any sense of religion. What rational person does not know that
+adulteries are profane and infernal, and that marriages are holy and
+heavenly. Do not adulteries take place with devils in hell, and
+marriages with angels in heaven? Did you never read the sixth
+commandment [Footnote: According to the division of the commandments
+adopted by the Church of England, it is the _seventh_ that is here
+referred to.] of the decalogue? and in Paul, that adulterers can by no
+means enter heaven?" Hereupon our host laughed heartily, and regarded me
+as a simpleton, and almost as out of my senses. But just then there came
+running a messenger from the chief of the city, and said, "Bring the two
+strangers into the town-hall; and if they refuse to come, drag them
+there: we have seen them in a shade of light; they have entered
+privately; they are spies." Hereupon the angel said to me, "The reason
+why we were seen in a shade, is, because the light of heaven in which we
+have been, is to them a shade, and the shade of hell is to them light;
+and this is because they regard nothing as sin, not even adultery: hence
+they see what is false altogether as what is true; and what is false is
+lucid in hell before satans, and what is true darkens their eyes like
+the shade of night." We said to the messenger, "We will not be pressed,
+still less will we be dragged into the town-hall; but we will go with
+you of our own accord." So we went: and lo! there was a great crowd
+assembled, out of which came some lawyers, and whispered to us, saying,
+"Take heed to yourselves how you speak any thing against religion, the
+form of our government, and good manners:" and we replied, "We will not
+speak against them, but for them and from them." Then we asked, "What
+are your religious notions respecting marriages?" At this the crowd
+murmured, and said, "What have you to do here with marriages? Marriages
+are marriages." Again we asked, "What are your religious notions
+respecting whoredoms?" At this also they murmured, saying, "What have
+you to do here with whoredoms? Whoredoms are whoredoms: let him that is
+guiltless cast the first stone." And we asked thirdly, "Does your
+religion teach that marriages are holy and heavenly, and that adulteries
+are profane and infernal?" Hereupon several in the crowd laughed aloud,
+jested, and bantered, saying, "Inquire of our priests, and not of us, as
+to what concerns religion. We acquiesce entirely in what they declare;
+because no point of religion is an object of decision in the
+understanding. Have you never heard that the understanding is without
+any sense or discernment in mysteries, which constitute the whole of
+religion? And what have actions to do with religion? Is not the soul
+made blessed by the muttering of words from a devout heart concerning
+expiation, satisfaction, and imputation, and not by works?" But at this
+instant there came some of the wise ones of the city, so called, and
+said, "Retire hence; the crowd grows angry; a storm is gathering: let us
+talk in private on this subject; there is a retired walk behind the
+town-hall; come with us there." We followed them; and they asked us
+whence we came, and what was our business there? And we said, "to be
+instructed concerning marriages, whether they are holy with you, as they
+were with the ancients who lived in the golden, silver, and copper ages;
+or whether they are not holy." And they replied, "What do you mean by
+holiness? Are not marriages works of the flesh and of the night?" And we
+answered, "Are they not also works of the spirit? and what the flesh
+does from the spirit, is not that spiritual? and all that the spirit
+does, it does from the marriage of good and truth. Is not this marriage
+spiritual, which enters the natural marriage of husband and wife?" To
+this the wise ones, so called, made answer, "There is too much subtlety
+and sublimity in what you say on this subject; you ascend far above
+rational principles to spiritual: and who, beginning at such an
+elevation, can descend thence, and thus form any decision?" To this they
+added with a smile of ridicule, "Perhaps you have the wings of an eagle,
+and can fly in the highest region of heaven, and make these discoveries:
+this we cannot do." We then asked them to tell us, from the altitude or
+region in which the winged ideas of their minds fly, whether they knew,
+or were able to know, that the love of one man with one wife is
+conjugial love, into which are collected all the beatitudes,
+satisfactions, delights, pleasantnesses, and pleasures of heaven; and
+that this love is from the Lord according to the reception of good and
+truth from him; thus according to the state of the church? On hearing
+this, they turned away, and said, "These men are out of their senses;
+they enter the ether with their judgement, and scatter about vain
+conjectures like nuts and almonds." After this they turned to us,
+saying, "We will give a direct answer to your windy conjectures and
+dreams;" and they said, "What has conjugial love in common with religion
+and inspiration from God? Is not this love with every one according to
+the state of his potency? Is it not the same with those who are out of
+the church as with those who are in it, with Gentiles as with
+Christians, yea, with the impious as with the pious? Has not every one
+the strength of this love either hereditarily, or from bodily health, or
+from temperance of life, or from warmth of climate? By medicines also it
+may be strengthened and stimulated. Is not the case similar with the
+brute creation, especially with birds which unite in pairs? Moreover, is
+not this love carnal? and what has a carnal principle in common with the
+spiritual state of the church? Does this love, as to its ultimate effect
+with a wife, differ at all from love as to its effect with a harlot? Is
+not the lust similar, and the delight similar? Wherefore it is injurious
+to deduce the origin of conjugial love from the holy things of the
+church." On hearing this, we said to them, "You reason from the stimulus
+of lasciviousness, and not from conjugial love; you are altogether
+ignorant what conjugial love is, because it is cold with you; from what
+you have said we are convinced that you are of the age which has its
+name from and consists of iron and clay, which do not cohere, according
+to the prophecy in Daniel, chap. ii. 43; for you make conjugial love and
+adulterous love the same thing; and do these two cohere any more than
+iron and clay? You are believed and called wise, and yet you have not
+the smallest pretensions to that character." On hearing this, they were
+inflamed with rage and made a loud cry, and called the crowd together to
+cast us out; but at that instant, by virtue of power given us by the
+Lord, we stretched out our hands, and lo! the flying serpents, vipers,
+and hydras, and also the dragons from the wilderness, presented
+themselves, and entered and filled the city; at which the inhabitants
+being terrified fled away. The angel then said to me, "Into this region
+new comers from the earth daily enter, and the former inhabitants are by
+turns separated and cast down into the gulphs of the west, which appear
+at a distance like lakes of fire and brimstone. All in those gulphs are
+spiritual and natural adulterers."
+
+80. THE SIXTH MEMORABLE RELATION. As the angel said this, I looked to
+the western boundary, and lo! there appeared as it were lakes of fire
+and brimstone; and I asked him, why the hells in that quarter had such
+an appearance? He replied, "They appear as lakes in consequence of the
+falsifications of truth; because water in the spiritual sense signifies
+truth; and there is an appearance as it were of fire round about them,
+and in them, in consequence of the love of evil, and as it were of
+brimstone in consequence of the love of what is false. Those three
+things, the lake, the fire, and the brimstone, are appearances, because
+they are correspondences of the evil loves of the inhabitants. All in
+that quarter are shut up in eternal work-houses, where they labor for
+food, for clothing, and for a bed to lie on; and when they do evil, they
+are grievously and miserably punished." I further asked the angel, why
+he said that in that quarter are spiritual and natural adulterers, and
+why he had not rather said, that they were evil doers and impious? He
+replied, "Because all those who make light of adulteries, that is, who
+commit them from a confirmed persuasion that they are not sins, and thus
+are in the purpose of committing them from a belief of their being
+harmless, are in their hearts evil doers and impious; for the conjugial
+human principle ever goes hand in hand with religion; and every step and
+movement made under the influence of religion, and leading to it, is
+also a step and movement made under the influence of the conjugial
+principle, and leading to it, which is peculiar and proper to the
+Christian." On asking what that conjugial principle was, he said, "It is
+the desire of living with one wife; and every Christian has this desire
+according to his religion." I was afterwards grieved in spirit to think
+that marriages, which in the most ancient times had been most holy, were
+so wretchedly changed into adulteries. The angel said, "The case is the
+same at this day with religion; for the Lord says '_In the consummation
+of the age there will be the abomination of desolation foretold by
+Daniel. And there will be great affliction, such as there has not been
+from the beginning of the world_,' Matt. xxiv. 15, 21. The abomination
+of desolation signifies the falsification and deprivation of all truth;
+affliction signifies the state of the church infested by evils and
+falses; and the consummation of the age, concerning which those things
+are spoken, signifies the last time or end of the church. The end is
+now, because there does not remain a truth which is not falsified; and
+the falsification of truth is spiritual whoredom, which acts in unity
+with natural whoredom, because they cohere."
+
+81. As we were conversing and lamenting together on this occasion, there
+suddenly appeared a beam of light, which, darting powerfully upon my
+eyes, caused me to look up: and lo! the whole heaven above us appeared
+luminous; and from the east to the west in an extended series we heard a
+GLORIFICATION: and the angel said to me, "That is a glorification of the
+Lord on account of his coming, and is made by the angels of the eastern
+and western heavens." From the northern and southern heavens nothing was
+heard but a soft and pleasing murmur. As the angel understood
+everything, he told me first, that glorifications and celebrations of
+the Lord are made from the Word, because then they are made from the
+Lord; for the Lord is the Word, that is, the essential divine truth
+therein; and he said, "Now in particular they glorify and celebrate the
+Lord by these words, which were spoken by Daniel the prophet, '_Thou
+sawest iron mixed with miry clay; they shall mingle themselves together
+by the seed of man; but they shall not cohere. Nevertheless in those
+days the God of the heavens shall cause a kingdom to arise, which shall
+not perish for ages. It shall bruise and consume those kingdoms; but
+itself shall stand for ages_.' Dan. ii. 43, 44." After this, I heard as
+it were the voice of singing, and further in the east I saw a glittering
+of light more resplendent than the former; and I asked the angel what
+was the subject of their glorification? He said, "These words in Daniel;
+'_I saw in the visions of the night, and lo! with the clouds of heaven
+there came as it were the SON OF MAN: and to him was given dominion and
+a kingdom; and all people and nations shall worship him. His dominion is
+the dominion of an age, which shall not pass away; and his kingdom that
+which shall not perish_,' Dan. vii. 13, 14. They are further celebrating
+the Lord from these words in the Revelation: '_To JESUS CHRIST be glory
+and strength: behold he cometh with clouds. He is alpha and omega, the
+beginning and the end, the first and the last; who is, who was, and who
+is to come, the almighty. I, John, heard this from the SON OF MAN, out
+of the midst of the seven candlesticks_,' Rev. i. 5-7, 10-13; chap.
+xxii. 13; Matt. xxiv. 30, 31." I looked again into the eastern heaven:
+it was enlightened on the right side, and the light entered the southern
+expanse. I heard a sweet sound; and I asked the angel, what was the
+subject of their glorification in that quarter respecting the Lord? He
+said, "These words in the Revelation: '_I saw a new heaven and a new
+earth; and I saw the holy city, New Jerusalem, coming down from God out
+of heaven, prepared as a BRIDE for her HUSBAND: and the angel spake with
+me, and said, Come, I will shew thee the BRIDE, THE LAMB'S WIFE: and he
+carried me away in the spirit to a great and high mountain, and shewed
+me the holy city, Jerusalem_,' Rev. xxi. 1, 2, 9, 10: also these words,
+'I JESUS _am the bright and morning star; and the spirit and the bride
+say, COME; AND HE SAID, EVEN I COME QUICKLY; Amen: even COME, LORD
+JESUS_,' Rev. xxii. 16, 17, 20." After these and several other subjects
+of glorification, there was heard a common glorification from the east
+to the west of heaven, and also from the south to the north; and I asked
+the angel, "What now is the subject?" He said, "These words from the
+prophets; '_Let all flesh know that I, JEHOVAH, AM THY SAVIOUR AND THY
+REDEEMER_,' Isaiah xlix. 26. '_Thus saith JEHOVAH, the King of Israel,
+and HIS REDEEMER, JEHOVAH ZEBAOTH, I am the first and the last, and
+BESIDE ME THERE IS NO GOD_,' Isaiah xliv. 6. '_It shall be said in that
+day, LO! THIS IS OUR GOD, whom we have expected to deliver us; THIS is
+JEHOVAH WHOM WE HAVE EXPECTED_.' Isaiah xxv. 9. '_The voice of him that
+crieth in the wilderness, Prepare a way for JEHOVAH. Behold the LORD
+JEHOVAH cometh in strength. He shall feed his flock like a SHEPHERD_,'
+Isaiah xl. 3, 10, 11. '_Unto us a child is born; unto us a son is given;
+whose name is Wonderful Counsellor, GOD, Hero, FATHER OF ETERNITY,
+Prince of Peace_,' Isaiah ix. 6. '_Behold the days will come, and I will
+raise up to David a righteous branch, who shall reign a King: and this
+is his name, JEHOVAH OUR RIGHTEOUSNESS_,' Jeremiah xxiii. 5, 6; chap,
+xxxiii. 15, 16. '_JEHOVAH ZEBAOTH is his name, and THY REDEEMER the holy
+one of Israel: THE GOD OF THE WHOLE EARTH SHALL HE BE CALLED_,' Isaiah
+liv. 5. 'IN THAT DAY THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE,'
+Zech. xiv. 9." On hearing and understanding these words, my heart
+exulted, and I went home with joy; and there I returned out of a state
+of the spirit into a state of the body; in which latter state I
+committed to writing what I had seen and heard: to which I now add the
+following particular. That conjugial love, such as it was with the
+ancients, will be revived again by the Lord after his coming; because
+this love is from the Lord alone, and is the portion of those who from
+him, by means of the Word, are made spiritual.
+
+82. After this, a man from the northern quarter came running in great
+haste, and looked at me with a threatening countenance, and addressing
+me in a passionate tone of voice, said, "Are you the man that wishes to
+seduce the world, under the notion of re-establishing a new church,
+which you understand by the New Jerusalem coming down out of heaven from
+God; and teaching, that the Lord will endow with love truly conjugial
+those who embrace the doctrines of that church; the delights and
+felicity of which love you exalt to the very heaven? Is not this a mere
+fiction? and do you not hold it forth as a bait and enticement to accede
+to your new opinions? But tell me briefly, what are the doctrinals of
+the New Church, and I will see whether they agree or disagree." I
+replied, "The doctrines of the church, which is meant by the New
+Jerusalem, are as follow: I. That there is one God, in whom there is a
+divine trinity; and that he is the LORD JESUS CHRIST. II. That a saving
+faith is to believe on him. III. That evils are to be shunned, because
+they are of the devil and from the devil. IV. That goods are to be done,
+because they are of God and from God. V. That these are to be done by a
+man as from himself; but that it ought to be believed, that they are
+done from the Lord with him and by him." On hearing these doctrines, his
+fury for some moments abated; but after some deliberation he again
+looked at me sternly, and said, "Are these five precepts the doctrines
+of faith and charity of the New Church?" I replied, "They are." He then
+asked sharply, "How can you demonstrate the FIRST, 'that there is one
+God in whom there is a divine trinity; and that he is the Lord Jesus
+Christ?" I said, "I demonstrate it thus: Is not God one and individual?
+Is not there a trinity? If God be one and individual, is not he one
+person? If he be one person, is not the trinity in that person? That
+this God is the LORD JESUS CHRIST, is evident from these considerations,
+that he was conceived from God the Father, Luke i. 34, 35; and thus that
+as to his soul he is God; and hence, as he himself saith, that the
+Father and himself are one, John x. 30; that he is in the Father, and
+the Father in him, John xix. 10, 11; that he that seeth him and knoweth
+him, seeth and knoweth the Father, John xiv. 7, 9; that no one seeth and
+knoweth the Father, except he that is in the bosom of the Father, John
+i. 18; that all things of the Father are his, John iii. 35; chap. xvi.
+15; that he is the Way, the Truth, and the Life; and that no one cometh
+to the Father but by him, John xiv. 6; thus of or from him, because the
+Father is in him; and, according to Paul, that all the fulness of the
+Godhead dwelleth bodily in him, Coloss. ii. 9; and moreover, that he
+hath power over all flesh, John xvii. 2; and that he hath all power in
+heaven and in earth, Matt, xxviii. 18: from which declarations it
+follows, that he is God of heaven and earth." He afterwards asked how I
+proved the SECOND, "that a saving faith is to believe on him?" I said,
+"By these words of the Lord, 'This is the will of the Father, that every
+one that BELIEVETH ON THE SON should have eternal life, John vi. 40.'
+'God so loved the world, that he gave his only-begotten Son, that every
+one that BELIEVETH ON HIM should not perish, but should have eternal
+life,' John iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eternal
+life; but he that believeth not the Son will not see life; but the wrath
+of God abideth on him,' John iii. 36." He afterwards said, "Demonstrate
+also the THIRD, and the next two doctrines:" I replied, "What need is
+there to demonstrate 'that evils ought to be shunned, because they are
+of the devil and from the devil; and that goods ought to be done,
+because they are of God and from God;' also 'that the latter are to be
+done by a man as from himself; but that he ought to believe that they
+are from the Lord with him and by him?' That these three doctrines are
+true, is confirmed by the whole Sacred Scripture from beginning to end;
+for what else is therein principally insisted on, but to shun evils and
+do goods, and believe on the Lord God? Moreover, without these three
+doctrines there can be no religion: for does not religion relate to
+life? and what is life but to shun evils and do goods? and how can a man
+do the latter and shun the former but as from himself? Therefore if you
+remove these doctrines from the church, you remove from it the Sacred
+Scripture, and also religion; and these being removed, the church is no
+longer a church." The man on hearing this retired, and mused on what he
+had heard; but still he departed in indignation.
+
+       *       *       *       *       *
+
+ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND
+TRUTH.
+
+83. There are both internal and external origins of conjugial love, and
+several of each; nevertheless there is but one inmost or universal
+origin of all. That this origin is the marriage of good and truth, shall
+be demonstrated in what now follows. The reason why no one heretofore
+has deduced the origin of that love from this ground, is, because it has
+never yet been discovered that there is any union between good and
+truth; and the reason why this discovery has not been made, is, because
+good does not appear in the light of the understanding, as truth does,
+and hence the knowledge of it conceals itself and evades every inquiry:
+and as from this circumstance good is as it were unknown, it was
+impossible for any one to conjecture that any marriage subsisted between
+it and truth: yea, before the rational natural sight, good appears so
+different from truth, that no conjunction between them can be supposed.
+That this is the case, may be seen from common discourse whenever they
+are mentioned; as when it is said, "This is good," truth is not at all
+thought of; and when it is said, "This is true," neither is good at all
+thought of; therefore at this day it is believed by many, that truth is
+one thing and good another; and by many also, that a man is intelligent
+and wise, and thereby a man (_homo_), according to the truths which he
+thinks, speaks, writes, and believes, and not at the same time according
+to goods. That nevertheless there is no good without truth, nor any
+truth without good, consequently that there is an eternal marriage
+between them; also that this marriage is the origin of conjugial love,
+shall now be shewn and explained in the following order: I. _Good and
+truth are the universals of creation, and thence are in all created
+things; but they are in created subjects according to the form of each._
+II. _There is neither solitary good nor solitary truth, but in all cases
+they are conjoined._ III. _There is the truth of good, and from this the
+good of truth; or truth grounded in good, and good grounded in that
+truth: and in those two principles is implanted from creation an
+inclination to join themselves together into a one._ IV. _In the
+subjects of the animal kingdom, the truth of good, or truth grounded in
+good, is male (or masculine); and the good of that truth, or good
+grounded in that truth, is female (or feminine)._ V. _From the influx of
+the marriage of good and truth from the Lord, the love of the sex and
+conjugial love are derived._ VI. _The love of the sex belongs to the
+external or natural man, and hence it is common to every animal._ VII.
+_But conjugial love belongs to the internal or spiritual man; and hence
+this love is peculiar to man._ VIII. _With man conjugial love is in the
+love of the sex as a gem in its matrix._ IX. _The love of the sex with
+man is not the origin of conjugial love, but its first rudiment; thus it
+is like an external natural principle, in which an internal spiritual
+principle is implanted._ X. _During the implantation of conjugial love,
+the love of the sex inverts itself and becomes the chaste love of the
+sex._ XI. _The male and the female were created to be the essential form
+of the marriage of good and truth._ XII. _They are that form in their
+inmost principles, and thence in what is derived from those principles,
+in proportion as the interiors of their minds are opened._ We will now
+proceed to the explanation.
+
+84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE IN
+ALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE
+FORM OF EACH. The reason why good and truth are the universals of
+creation, is, because these two are in the Lord God the Creator; yea,
+they are himself; for he is essential divine good and essential divine
+truth. But this enters more clearly into the perception of the
+understanding, and thereby into the ideas of thought, if instead of good
+we say love, and instead of truth we say wisdom: consequently that in
+the Lord God the Creator there are divine love and divine wisdom, and
+that they are himself; that is, that he is essential love and essential
+wisdom; for those two are the same as good and truth. The reason of this
+is, because good has relation to love, and truth to wisdom; for love
+consists of goods, and wisdom truths. As the two latter and the two
+former are one and the same, in the following pages we shall sometimes
+speak of the latter and sometimes of the former, while by both the same
+is understood. This preliminary observation is here made, lest different
+meanings should be attached to the expressions when they occur in the
+following pages.
+
+85. Since therefore the Lord God the Creator is essential love and
+essential wisdom, and from him was created the universe, which thence is
+as a work proceeding from him, it must needs be, that in all created
+things there is somewhat of good and of truth from him; for whatever is
+done and proceeds from any one, derives from him a certain similarity to
+him. That this is the case, reason also may see from the order in which
+all things in the universe were created; which order is, that one exists
+for the sake of another, and that thence one depends upon another, like
+the links of a chain: for all things are for the sake of the human race,
+that from it the angelic heaven may exist, through which creation
+returns to the Creator himself, in whom it originated: hence there is a
+conjunction of the created universe with its Creator, and by conjunction
+everlasting conservation. Hence it is that good and truth are called the
+universals of creation. That this is the case, is manifested to every
+one who takes a rational view of the subject: he sees in every created
+thing something which relates to good, and something which relates to
+truth.
+
+86. The reason why good and truth in created subjects are according to
+the form of each, is, because every subject receives influx according to
+its form. The conservation of the whole consists in the perpetual influx
+of divine good and divine truth into forms created from those
+principles; for thereby subsistence or conservation is perpetual
+existence or creation. That every subject receives influx according to
+its form, may be illustrated variously; as by the influx of heat and
+light from the sun into vegetables of every kind; each of which receives
+influx according to its form; thus every tree and shrub according to its
+form, every herb and every blade of grass according to its form: the
+influx is alike into all; but the reception, which is according to the
+form, causes every species to continue a peculiar species. The same
+thing may also be illustrated by the influx into animals of every kind
+according to the form of each. That the influx is according to the form
+of every particular thing, may also be seen by the most unlettered
+person, if he attends to the various instruments of sound, as pipes,
+flutes, trumpets, horns, and organs which give forth a sound from being
+blown alike, or from a like influx of air, according to their respective
+forms.
+
+87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALL
+CASES THEY ARE CONJOINED. Whoever is desirous from any of the senses to
+acquire an idea respecting good, cannot possibly find it without the
+addition of something which exhibits and manifests it: good without this
+is a nameless entity; and this something, by which it is exhibited and
+manifested, has relation to truth. Pronounce the term _good_ only, and
+say nothing at the same time of this or that thing with which it is
+conjoined; or define it abstractedly, or without the addition of
+anything connected with it; and you will see that it is a mere nothing,
+and that it becomes something with its addition; and if you examine the
+subject with discernment, you will perceive that good, without some
+addition, is a term of no predication, and thence of no relation, of no
+affection, and of no state; in a word, of no quality. The case is
+similar in regard to truth, if it be pronounced and heard without what
+it is joined with: that what it is joined with relates to good, may be
+seen by refined reason. But since goods are innumerable, and each
+ascends to its greatest, and descends to its least, as by the steps of a
+ladder, and also, according to its progression and quality, varies its
+name, it is difficult for any but the wise to see the relation of good
+and truth to their objects, and their conjunction in them. That
+nevertheless there is not any good without truth, nor any truth without
+good, is manifest from common perception, provided it be first
+acknowledged that every thing in the universe has relation to good and
+truth; as was shewn in the foregoing article, n. 84, 85. That there is
+neither solitary good nor solitary truth, may be illustrated and at the
+same time confirmed by various considerations; as by the following: that
+there is no essence without a form, nor any form without an essence; for
+good is an essence or _esse_; and truth is that by which the essence is
+formed and the _esse_ exists. Again in a man (_homo_) there are the will
+and the understanding. Good is of the will, and truth is of the
+understanding; and the will alone does nothing but by the understanding;
+nor does the understanding alone do anything but from the will. Again,
+in a man there are two fountains of bodily life, the heart and the
+lungs. The heart cannot produce any sensitive and moving life without
+the respiring lungs; neither can the lungs without the heart. The heart
+has relation to good, and the respiration of the lungs to truth: there
+is also a correspondence between them. The case is similar in all the
+things of the mind and of the body belonging to him; but we have not
+leisure to produce further confirmations in this place; therefore the
+reader is referred to the ANGELIC WISDOM CONCERNING THE DIVINE
+PROVIDENCE, n. 3-16, where this subject is more fully confirmed and
+explained in the following order: I. That the universe with all its
+created subjects, is from the divine love by the divine wisdom; or, what
+is the same thing, from the divine good by the divine truth. II. That
+the divine good and the divine truth proceed as a one from the Lord.
+III. That this one, in a certain image, is in every created thing. V.
+That good is not good, only so far as it is united with truth; and that
+truth is not truth, only so far as it is united with good. VII. That the
+Lord doesn't suffer that any thing should be divided; wherefore a man
+must either be in good and at the same time in truth, or in evil and at
+the same time in falsehood: not to mention several other considerations.
+
+88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR
+TRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSE
+TWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOIN
+THEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct idea
+be acquired concerning these principles; because on such idea depends
+all knowledge respecting the essential origin of conjugial love: for, as
+will be seen presently, the truth of good, or truth grounded on good, is
+male (or masculine), and the good of truth, or good grounded in that
+truth, is female (or feminine): but this may be comprehended more
+distinctly, if instead of good we speak of love, and instead of truth we
+speak of wisdom; which are one and the same, as may be seen above, n.
+84. Wisdom cannot exist with a man but by means of the love of growing
+wise; if this love be taken away, it is altogether impossible for him to
+become wise. Wisdom derived from this love is meant by the truth of
+good, or by truth grounded in good: but when a man has procured to
+himself wisdom from that love, and loves it in himself, or himself for
+its sake, he then forms a love which is the love of wisdom, and is meant
+by the good of truth, or by good grounded in that truth. There are
+therefore two loves belonging to a man, whereof one, which is prior, is
+the love of growing wise; and the other, which is posterior, is the love
+of wisdom: but this latter love if it remains with man, is an evil love,
+and is called self-conceit, or the love of his own intelligence. That it
+was provided from creation, that this love should be taken out of the
+man, lest it should destroy him, and should be transferred to the woman,
+for the effecting of conjugial love, which restores man to integrity,
+will be confirmed in the following pages. Something respecting those two
+loves, and the transfer of the latter to the woman, may be seen above,
+n. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. If
+therefore instead of love is understood good, and instead of wisdom
+truth, it is evident, from what has been already said, that there exists
+the truth of good, or truth grounded in good, and from this the good of
+truth, or good grounded in that truth.
+
+89. The reason why in these two principles there is implanted from
+creation an inclination to join themselves together into a one, is
+because the one was formed from the other; wisdom being formed from the
+love of growing wise, or truth being formed from good; and the love of
+wisdom being formed from that wisdom, or the good of truth from that
+truth; from which formation it may be seen, that there is a mutual
+inclination to re-unite themselves, and to join themselves together into
+a one. This effect takes place with men who are in genuine wisdom, and
+with women who are in the love of that wisdom in the husband; thus with
+those who are in love truly conjugial. But concerning the wisdom which
+ought to exist with the man, and which should be loved by the wife, more
+will be said in what follows.
+
+90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH
+GROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, OR
+GOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the
+Lord, the Creator and Supporter of the universe, there flows a perpetual
+union of love and wisdom, or a marriage of good and truth, and that
+created subjects receive the influx, each according to its form, was
+shewn above, n. 84-86: but that the male from this marriage, or from
+that union, receives the truth of wisdom, and that the good of love from
+the Lord is conjoined thereto according to reception, and that this
+reception takes place in the intellect, and that hence the male is born
+to become intellectual, reason, by its own light, may discover from
+various particulars respecting him, especially from his affection,
+application, manners, and form. It is discoverable from his AFFECTION,
+which is the affection of knowing, of understanding, and of growing
+wise; the affection of knowing takes place in childhood, the affection
+of understanding in youth and in the entrance upon manhood, and the
+affection of growing wise takes place from the entrance upon manhood
+even to old age; from which it is evident, that his nature or peculiar
+temper is inclinable to form the intellect; consequently that he is born
+to become intellectual: but as this cannot be effected except by means
+of love, therefore the Lord adjoins love to him according to his
+reception; that is, according to his intention in desiring to grow wise.
+The same is discoverable from his APPLICATION, which is to such things
+as respect the intellect, or in which the intellect is predominant;
+several of which relate to public offices and regard the public good.
+The same is discoverable too from his MANNERS, which are all grounded in
+the intellect as a ruling principle; in consequence whereof the actions
+of his life, which are meant by manners, are rational; and if not, still
+he is desirous they should appear so; masculine rationality is also
+discernible in every one of his virtues. Lastly, the same is
+discoverable from his FORM, which is different and totally distinct from
+the female form; on which subject see also what was said above, n. 33.
+Add to this, that the principle of prolification is in him, which is
+derived from the intellect alone; for it is from truth grounded in good
+in the intellect: that the principle of prolification is from this
+source may be seen in the following pages.
+
+91. But that the female is born to be a subject of the will (_ut sit
+voluntaria_), yet a subject of the will as grounded in the intellectual
+principle of the man, or what is the same, to be the love of the man's
+wisdom, because she was formed through his wisdom, (on which subject see
+above, n. 88, 89,) may also appear from the female's affection,
+application, manners, and form. From her AFFECTION, which is the
+affection of loving knowledge, intelligence, and wisdom; nevertheless
+not in herself but in the man; and thus of loving the man: for the man
+(_vir_) cannot be loved merely on account of his form, in that he
+appears as a man (_homo_), but on account of the talent with which he is
+gifted, which causes him to be a man. From her APPLICATION; in that it
+is to such manual works as knitting, needlework, and the like, serving
+for ornament, both to decorate herself and to exalt her beauty: and
+moreover from her application to various domestic duties, which connect
+themselves with the duties of men, which, as was said, relate to public
+offices. They are led to these duties from an inclination to marriage,
+that they may become wives, and thereby one with their husbands. That
+the same is also discoverable from their MANNERS and FORM, needs no
+explanation.
+
+92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD,
+THE LOVE OF THE SEX AND CONJUGIAL LOVE ARE DERIVED. That good and truth
+are the universals of creation, and thence are in all created subjects;
+and that they are in created subjects according to the form of each; and
+that good and truth proceed from the Lord not as two but as one, was
+shewn above, n. 84-87: from these considerations it follows, that the
+UNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the
+universe from its primaries to its ultimates; thus from angels even to
+worms. The reason why such a sphere of the marriage of good and truth
+proceeds from the Lord, is, because it is also the sphere of
+propagation, that is, of prolification and fructification; and this
+sphere is the same with the divine providence relating to the
+preservation of the universe by successive generations. Now since this
+universal sphere, which is that of the marriage of good and truth, flows
+into its subjects according to the form of each, see n. 86, it follows
+that the male receives it according to his form, thus in the intellect,
+because he is in an intellectual form; and that the female receives it
+according to her form, thus in the will, because she is a form of the
+will grounded in the intellect of the man; and since that sphere is also
+the sphere of prolification, it follows that hence is the love of the
+sex.
+
+93. The reason why conjugial love also is from this same source, is,
+because that sphere flows into the form of wisdom with men, and also
+with angels; for a man may increase in wisdom to the end of his life in
+the world, and afterwards to eternity in heaven; and in proportion as he
+increases in wisdom, his form is perfected; and this form receives not
+the love of the sex, but the love of one of the sex; for with one of the
+sex it may be united to the inmost principles in which heaven with its
+felicities consists, and this union is conjugial love.
+
+94. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, AND
+HENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, and
+becomes more and more interiorly natural, and in proportion as he loves
+intelligence he becomes rational, and afterwards, if he loves wisdom, he
+becomes spiritual. What the wisdom is by which a man becomes spiritual,
+will be shewn in the following pages, n. 130. Now as a man advances from
+knowledge into intelligence, and from intelligence into wisdom, so also
+his mind changes its form; for it is opened more and more, and conjoins
+itself more nearly with heaven, and by heaven with the Lord; hence it
+becomes more enamored of truth, and more desirous of the good of life.
+If therefore he halts at the threshold in the progression to wisdom, the
+form of his natural mind remains; and this receives the influx of the
+universal sphere, which is that of the marriage of good and truth, in
+the same manner as it is received by the inferior subjects of the animal
+kingdom--beasts and birds; and as these are merely natural, the man in
+such case becomes like them, and thereby loves the sex just as they do.
+This is what is meant by the assertion,--the love of the sex belongs to
+the external or natural man, and hence it is common to every animal.
+
+95. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OR SPIRITUAL MAN;
+AND HENCE THIS LOVE IS PECULIAR TO MAN. The reason why conjugial love
+belongs to the internal or spiritual man is, because in proportion as a
+man becomes more intelligent and wise, in the same proportion he becomes
+more internal and spiritual, and in the same proportion the form of his
+mind is more perfected; and this form receives conjugial love: for
+therein it perceives and is sensible of a spiritual delight, which is
+inwardly blessed, and a natural delight thence arising, which derives
+its soul, life, and essence from the spiritual delight.
+
+96. The reason why conjugial love is peculiar to man, is because he only
+can become spiritual, he being capable of elevating his intellect above
+his natural loves, and from that state of elevation of seeing them
+beneath him, and of judging of their quality, and also of amending,
+correcting, and removing them. No other animal can do this; for the
+loves of other animals are altogether united with their inborn
+knowledge; on which account this knowledge cannot be elevated into
+intelligence, and still less into wisdom; in consequence of which every
+other animal is led by the love implanted in his knowledge, as a blind
+person is led through the streets by a dog. This is the reason which
+conjugial love is peculiar to man; it may also be called native and near
+akin to him; because man has the faculty of growing wise, with which
+faculty this love is united.
+
+97. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THE SEX AS A GEM IN
+ITS MATRIX. As this however is merely a comparison, we will explain it
+in the article which immediately follows: this comparison also
+illustrates what was shown just above, n. 94, 95,--that the love of the
+sex belongs to the external or natural man, and conjugial love to the
+internal or spiritual man.
+
+98. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIN OF CONJUGIAL
+LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE AN EXTERNAL NATURAL
+PRINCIPLE, IN WHICH AN INTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. The
+subject here treated of is love truly conjugial, and not ordinary love,
+which also is called conjugial, and which with some is merely the
+limited love of the sex. Love truly conjugial exists only with those who
+desire wisdom, and who consequently advance more and more into wisdom.
+These the Lord foresees, and provides for them conjugial love; which
+love indeed commences with them from the love of the sex, or rather by
+it; but still it does not originate in it; for it originates in
+proportion to the advancement in wisdom and the dawning of the light
+thereof in man; for wisdom and that love are inseparable companions. The
+reason why conjugial love commences by the love of the sex is, because
+before a suitable consort is found, the sex in general is loved and
+regarded with a fond eye, and is treated with civility from a moral
+ground: for a young man has to make his choice; and while this is
+determining, from an innate inclination to marriage with one, which lies
+concealed in the interiors of his mind, his external receives a gentle
+warmth. A further reason is, because determinations to marriage are
+delayed from various causes even to riper years, and in the mean time
+the beginning of that love is as lust; which with some actually goes
+astray into the love of the sex; yet with them it is indulged no further
+than may be conducive to health. This, however, is to be understood as
+spoken of the male sex, because it has enticements which actually
+inflame it; but not of the female sex. From these considerations it is
+evident that the love of the sex is not the origin of love truly
+conjugial; but that it is its first rudiment in respect to time, yet not
+in respect to end; for what is first in respect to end, is first in the
+mind and its intention, because it is regarded as primary; but to this
+first there is no approaching unless successively through mediums, and
+these are not first in themselves, but only conducive to what is first
+in itself.
+
+99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THE LOVE OF THE SEX
+INVERTS ITSELF AND BECOMES THE CHASTE LOVE OF THE SEX. It is said that
+in this case the love of the sex inverts itself; because while conjugial
+love is coming to its origin, which is in the interiors of the mind, it
+sees the love of the sex not before itself but behind, or not above
+itself but beneath, and thus as somewhat which it passes by and leaves.
+The case herein is similar to that of a person climbing from one office
+to another through a great variety, till he reaches one which exceeds
+the rest in dignity; when he looks back upon the offices through which
+he had passed, as behind or beneath him; or as when a person intends a
+journey to the palace of some king, after his arrival at his journey's
+end, he inverts his view in regard to the objects which he had seen in
+the way. That in this case the love of the sex remains and becomes
+chaste, and yet, to those who are principled in love truly conjugial, is
+sweeter than it was before, may be seen from the description given of it
+by those in the spiritual world, in the two MEMORABLE RELATIONS, n. 44,
+and 55.
+
+100. XI. THE MALE AND THE FEMALE WERE CREATED TO BE THE ESSENTIAL FORM
+OF THE MARRIAGE OF GOOD AND TRUTH. The reason for this is, because the
+male was created to be the understanding of truth, thus truth in form;
+and the female was created to be the will of good, thus good in form;
+and there is implanted in each, from their inmost principles, an
+inclination to conjunction into a one, as may be seen above, n. 88; thus
+the two make one form, which emulates the conjugial form of good and
+truth. It is said to emulate it, because it is not the same, but is like
+it; for the good which joins itself with the truth belonging to the man,
+is from the Lord immediately; whereas the good of the wife, which joins
+itself with the truth belonging to the man, is from the Lord mediately
+through the wife; therefore there are two goods, the one internal, the
+other external, which join themselves with the truth belonging to the
+husband, and cause him to be constantly in the understanding of truth,
+and thence in wisdom, by love truly conjugial: but on this subject more
+will be said in the following pages.
+
+101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR INMOST PRINCIPLES, AND
+THENCE IN WHAT IS DERIVED FROM THOSE PRINCIPLES, IN PROPORTION AS THE
+INTERIORS OF THEIR MINDS ARE OPENED. There are three things of which
+every man consists, and which follow in an orderly connection,--the
+soul, the mind, and the body: his inmost is the soul, his middle is the
+mind, and his ultimate is the body. Every thing which flows from the
+Lord into a man, flows into his inmost principle, which is the soul, and
+descends thence into his middle principle, which is the mind, and
+through this into his ultimate principle, which is the body. Such is the
+nature of the influx of the marriage of good and truth from the Lord
+with man: it flows immediately into his soul, and thence proceeds to the
+principles next succeeding, and through these to the extreme or
+outermost: and thus conjointly all the principles constitute conjugial
+love. From an idea of this influx it is manifest, that two married
+partners are the form of conjugial love in their inmost principles, and
+thence in those derived from the inmost.
+
+102. But the reason why married partners become that form in proportion
+as the interiors of their minds are opened, is, because the mind is
+successively opened from infancy even to extreme old age: for a man is
+born corporeal: and in proportion as the mind is opened proximately
+above the body, he becomes rational; and in proportion as his rational
+principle is purified, and as it were drained of the fallacies which
+flow in from the bodily senses, and of the concupiscences which flow in
+from the allurements of the flesh, in the same proportion it is opened;
+and this is affected solely by wisdom: and when the interiors of the
+rational mind are open, the man becomes a form of wisdom; and this form
+is the receptacle of love truly conjugial. "The wisdom which constitutes
+this form, and receives this love, is rational, and at the same time
+moral, wisdom: rational wisdom regards the truths and goods which appear
+inwardly in man, not as its own, but as flowing in from the Lord; and
+moral wisdom shuns evils and falses as leprosies, especially the evils
+of lasciviousness, which contaminate its conjugial love."
+
+       *       *       *       *       *
+
+103. To the above I shall add two MEMORABLE RELATIONS: the FIRST is
+this. One morning before sun-rise I was looking towards the east in the
+spiritual world, and I saw four horsemen as it were issuing from a cloud
+refulgent with the flame of the dawning day. On their heads they had
+crested helmets, on their arms as it were wings, and around their bodies
+light orange-colored tunics; thus clad as for expedition, they rose in
+their seats, and gave their horses the reins, which thus ran as if they
+had had wings to their feet. I kept my eye fixed on their course or
+flight, desiring to know where they were going; and lo! three of the
+horsemen took their direction towards three different quarters, the
+south, the west, and the north; and the fourth in a short space of time
+halted in the east. Wondering at all this, I looked up into heaven, and
+inquired where those horsemen were going? I received for answer, "To the
+wise men in the kingdoms of Europe, who with clear reasoning and acute
+discernment discuss the subjects of their investigation, and are
+distinguished above the rest for their genius, that they may assemble
+together and explain the secret RESPECTING THE ORIGIN OF CONJUGIAL LOVE,
+AND RESPECTING ITS VIRTUE OR POTENCY."
+
+It was then said from heaven, "Wait awhile, and you will see
+twenty-seven chariots; three, in which are Spaniards; three, in which
+are Frenchmen; three, in which are Italians; three, in which are
+Germans; three, in which are Dutchmen or Hollanders; three, in which are
+Englishmen; three, in which are Swedes; three, in which are Danes; and
+three, in which are Poles." In about two hours I saw the chariots, drawn
+by horses of a pale-red color, with remarkable trappings: they passed
+rapidly along towards a spacious house in the confines of the east and
+south, around which all alighted from their several chariots, and
+entered in with much confidence. Then it was said to me, "Go, and do you
+also enter, and you will hear." I went and entered: and on examining the
+house within, I saw that it was square, the sides looking to the four
+quarters: in each side there were three high windows of crystalline
+glass, the frames of which were of olive-wood; on each side of the
+frames were projections from the walls, like chambers vaulted above, in
+which there were tables. The walls of these chambers were of cedar, the
+roof of the noble almug wood, and the floor of poplar boards. Near the
+eastern wall, where no windows were seen, there was set a table overlaid
+with gold, on which was placed a TURBAN set with precious stones, which
+was to be given as a prize or reward to him who should by investigation
+discover the secret about to be proposed. While my attention was
+directed to the chamber projections like closets near the windows, I saw
+five men in each from every kingdom of Europe, who were prepared and
+waiting to know the object for the exercise of their judgements. An
+angel then presented himself in the middle of the palace, and said, "The
+object for the exercise of your judgements shall be RESPECTING THE
+ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY.
+Investigate this and decide upon it; and write your decision on a piece
+of paper, and put it into the silver urn which you see placed near the
+golden table, and subscribe the initial letter of the kingdom from which
+you come; as F for French, B for Batavians or Hollanders, I for
+Italians, E for English, P for Poles, G for German, H for Spaniards
+(_Hispani_), D for Danes, S for Swedes." As he said this, the angel
+departed, saying, "I will return." Then the five men, natives of the
+same country, in each closet near the windows, took into consideration
+the proposed subject, examined it attentively, and came to a decision
+according to their respective talents and powers of judgement, which
+they wrote on a piece of paper, and placed it in the silver urn, having
+first subscribed the initial letter of their kingdom. This business
+being accomplished in about three hours, the angel returned and drew the
+papers in order from the urn, and read them before the assembly.
+
+104. From the FIRST PAPER which he happened to lay hold of, he read as
+follows; "We five, natives of the same country, in one closet have
+decreed that the origin of conjugial love is from the most ancient
+people in the golden age, and that it was derived to them from the
+creation of Adam and his wife; hence is the origin of marriages, and
+with marriages the origin of conjugial love. The virtue or potency of
+conjugial love we derive from no other source than climate or situation
+in regard to the sun, and the consequent heat of the country; and we are
+confirmed in this sentiment, not by vain conjectures of reason, but by
+evident proofs of experience, as by the case of the people who live
+under the line, or the equinoctial, where the heat of the day is
+intense, and by the case of those who live nearer to the line, or more
+distant from it; and also from the co-operation of the sun's heat with
+the vital heat in the living creatures of the earth and the fowls of
+heaven, in the time of spring during prolification. Moreover, what is
+conjugial love but heat, which becomes virtue or potency, if the heat
+supplied from the sun be added to it?" To this decision was subscribed
+the letter H, the initial of the kingdom from which they were.
+
+105. After this he put his hand into the urn a SECOND TIME, and took out
+a paper from which he read as follows: "We, natives of the same country,
+in our lodge have agreed that the origin of conjugial love is the same
+with the origin of marriages, which were sanctioned by laws in order to
+restrain man's innate concupiscences prompting him to adultery, which
+ruins the soul, defiles the reason, pollutes the morals, and infects the
+body with disease: for adultery is not human but bestial, not rational
+but brutish, and thus not in any respect Christian but barbarous: with a
+view to the condemnation of such adultery, marriages originated, and at
+the same time conjugial love. The case is the same with the virtue or
+potency of this love; for it depends on chastity, which consists in
+abstaining from the rovings of whoredom: the reason is, because virtue
+or potency, with him who loves his married partner alone, is confined to
+one, and is thus collected and as it were concentrated; and then it
+becomes refined like a quintessence from which all defilement is
+separated, which would otherwise be dispersed and cast away in every
+direction. One of us five, who is a priest, has also added
+predestination as a cause of that virtue or potency, saying, 'Are not
+marriages predestinated? and this being the case, are not the progeny
+thence issuing and the means conducive thereto, predestinated also?' He
+insisted on adding this cause because he had sworn to it." To this
+decision was subscribed the letter B. On hearing it, a certain spirit
+observed with a smile, "How fair an apology is predestination for
+weakness or impotence!"
+
+106. Presently he drew from the urn a THIRD PAPER, from which he read as
+follows: "We, natives of the same country, in our department have
+deliberated concerning the causes of the origin of conjugial love, and
+have seen this to be the principal, that it is the same with the origin
+of marriage, because conjugial love had no existence before marriage;
+and the ground of its existence is, that when any one is desperately in
+love with a virgin, he desires in heart and soul to possess her as being
+lovely above all things; and as soon as she betroths herself to him he
+regards her as another self. That this is the origin of conjugial love,
+is clearly manifest from the fury of every man against his rivals, and
+from the jealousy which takes place in case of violation. We afterwards
+considered the origin of the virtue or potency of this love; and the
+sentiments of three prevailed against the other two, viz., that virtue
+or potency with a married partner arises from some degree of
+licentiousness with the sex. They affirmed that they knew from
+experience that the potency of the love of the sex is greater than the
+potency of conjugial love." To this decision was subscribed the letter
+I. On hearing it, there was a cry from the table, "Remove this paper and
+take another out of the urn."
+
+107. And instantly he drew out a FOURTH, from which he read as follows:
+"We, natives of the same country, under our window have come to this
+conclusion, that the origin of conjugial love and of the love of the sex
+is the same, the former being derived from the latter; only that the
+love of the sex is unlimited, indeterminate, loose, promiscuous, and
+roving; whereas conjugial love is limited, determinate, fixed, regular,
+and constant; and that this love therefore has been sanctioned and
+established by the prudence of human wisdom as necessary to the
+existence of every empire, kingdom, commonwealth, and even society; for
+without it men would wander like droves of cattle in fields and forests,
+with harlots and ravished females, and would fly from one habitation to
+another to avoid the bloody murders, violations, and depredations,
+whereby the whole human race would be in danger of being extirpated.
+This is our opinion concerning the origin of conjugial love. But the
+virtue or potency of conjugial love we deduce from an uninterrupted
+state of bodily health continuing from infancy to old age; for the man
+who always retains a sound constitution and enjoys a continual freedom
+from sickness, feels his vigor unabated, while his fibres, nerves,
+muscles, and sinews, are neither torpid, relaxed, nor feeble, but retain
+the full strength of their powers: farewell." To this decision was
+subscribed the letter E.
+
+108. FIFTHLY, he drew a paper out of the urn, from which he read as
+follows: "We, natives of the same country, at our table, from the
+rationality of our minds, have examined into the origin of conjugial
+love and of its virtue or potency; and from all the considerations which
+have presented themselves, we have seen and concluded upon no other
+origin of conjugial love than this: that every man, from incentives and
+consequent incitements which are concealed in the interiors of his mind
+and body, after indulging in various desires of his eyes, at length
+fixes his mind and inclination on one of the female sex, until his
+passion is determined entirely to her: from this moment his warmth is
+enkindled more and more, until at length it becomes a flame; in this
+state the inordinate love of the sex is banished, and conjugial love
+takes its place. A youthful bridegroom under the influence of this
+flame, knows no other than that the virtue or potency of this love will
+never cease; for he wants experience and therefore knowledge respecting
+a state of the failure of his powers, and of the coldness of love which
+then succeeds to delights: conjugial love therefore has its origin in
+this first ardor before the nuptial ceremony, and from the same source
+it derives its virtue or potency; but this virtue or potency changes its
+aspect after the nuptial ceremony, and decreases and increases; yet
+still it continues with regular changes, or with decrease and increase,
+even to old age, by means of prudent moderation, and by restraining the
+libidinous desires which burst forth from the lurking places of the mind
+not yet thoroughly purified: for libidinous desire precedes wisdom. This
+is our judgement concerning the origin and continuance of conjugial
+virtue or potency." To this decision was subscribed the letter P.
+
+109. SIXTHLY, he drew out a paper, from which he read as follows: "We,
+natives of the same country, from the fellowship subsisting among us,
+have attentively considered the causes of the origin of conjugial love,
+and have agreed in assigning two; one of which is the right education of
+children, and the other the distinct possession of inheritances. We have
+assigned these two, because they aim at and regard the same end, which
+is the public good: and this end is obtained, because infants conceived
+and born from conjugial love become proper and true children; and these
+in consequence of the natural love of the parents, exalted by the
+consideration of their offspring being legitimate, are educated to be
+heirs of all their parents' possessions both spiritual and natural. That
+the public good is founded on a right education of children and on a
+distinct possession of inheritances, is obvious to reason. Of the love
+of the sex and conjugial love, the latter appears as if it were one with
+the former, but it is distinctly different; neither is the one love near
+to the other, but within it; and what is within is more excellent than
+what is without: and we have seen that conjugial love from creation is
+within, and lies hid in the love of the sex, just as an almond does in
+its shell; therefore when conjugial love comes out of its shell, which
+is the love of the sex, it glitters before the angels like a gem, a
+beryl, and astroites. The reason of this is, because on conjugial love
+is inscribed the safety of the whole human race, which we conceive to be
+understood by the public good. This is our judgement respecting the
+origin of this love. With respect to the origin of its virtue or
+potency, from a consideration of its causes, we have concluded it to be
+the development and separation of conjugial love from the love of the
+sex, which is effected by wisdom on the man's part, and by the love of
+the man's wisdom on the part of the wife: for the love of the sex is
+common to man and beast; whereas conjugial love is peculiar to men:
+therefore so far as conjugial love is developed and separated from the
+love of the sex, so far a man is a man and not a beast; and a man
+acquires virtue or potency from his love, as a beast does from his." To
+this decision was subscribed the letter G.
+
+110. SEVENTHLY, he drew out a paper from which he read as follows: "We,
+natives of the same country, in the chamber under the light of our
+window, have found our thoughts and thence our judgements exhilarated by
+meditating on conjugial love; for who is not exhilarated by this love,
+which, while it prevails in the mind, prevails also through the whole
+body? We judge of the origin of this love from its delights; for who in
+any case knows or has known the trace of any love except from its
+delight and pleasurableness? The delights of conjugial love in their
+origins are felt as beatitudes, satisfactions, and happinesses, in their
+derivations as pleasantnesses and pleasures, and in their ultimates as
+superlative delights. The love of the sex therefore originates when the
+interiors of the mind, and thence the interiors of the body, are opened
+for the influx of those delights; but conjugial love originated at the
+time when, from entering into marriage engagements, the primitive sphere
+of that love ideally promoted those delights. The virtue or potency of
+this love arises from its passing, with its inmost principles, from the
+mind into the body; for the mind, by derivation from the head, is in the
+body, while it feels and acts, especially when it is delighted from this
+love: hence we judge of the degrees of its potency and the regularity of
+its alterations. Moreover we also deduce the virtue of potency from the
+stock whence a man is descended: if this be noble on the father's side,
+it becomes also by transmission noble with his offspring. That such
+nobility is generated, inherited and descends by transmission, is
+agreeable to the dictates of reason supported by experience." To this
+decision was subscribed the letter F.
+
+111. From the paper which came forth the EIGHTH in order, he read as
+follows: "We, natives of the same country, in our place of assembly have
+not discovered the real origin of conjugial love, because it lies deeply
+concealed in the sacred repositories of the mind. The most consummate
+vision cannot, by any intellectual effort, reach that love in its
+origin. We have made many conjectures; but after the vain exertion of
+subtle inquiry, we have been in doubt whether our conjectures might not
+be called rather trifling than judicious; therefore whoever is desirous
+to extract the origin of that love from the sacred repositories of his
+mind, and to exhibit it clearly before his eyes, let him go to
+_Delphos_. We have contemplated that love beneath its origin, and have
+seen that in the mind it is spiritual, and as a fountain from which a
+sweet stream flows, whence it descends into the breast, where it becomes
+delightful, and is called bosom love, which in itself is full of
+friendship and confidence, from a full inclination to reciprocality; and
+that when it has passed the breast, it becomes genial love. These and
+similar considerations, which a young man revolves in his mind while he
+is determining his choice to one of the sex, kindle in his heart the
+fire of conjugial love; which fire, as it is the primitive of that love
+is its origin. In respect to the origin of its virtue or potency, we
+acknowledge no other than that love itself, they being inseparable
+companions, yet still they are such that sometimes the one precedes and
+sometimes the other. When the love precedes and the virtue or potency
+follows it, each is noble because in this case potency is the virtue of
+conjugial love; but if the potency precedes and the love follows, each
+is then ignoble; because in this case the love is subordinate to carnal
+potency; we therefore judge of the quality of each from the order in
+which the love descends or ascends, and thus proceeds from its origin to
+its proposed end." To this decision was subscribed the letter D.
+
+112. Lastly, or NINTHLY, he took up a paper, from which he read as
+follows: "We, natives of the same country, in our council-chamber have
+exercised our judgement on the two points proposed, viz., the origin of
+conjugial love, and the origin of its virtue or potency. In the
+subtleties of inquiry respecting the origin of conjugial love, in order
+to avoid obscurity in our reasonings, we have distinguished between the
+love of the sex as being spiritual, natural, and carnal; and by the
+spiritual love of the sex we have understood love truly conjugial,
+because this is spiritual; and by the natural love of the sex we have
+understood polygamical love, because this is natural; and by the merely
+carnal love of the sex we have understood adulterous love because this
+is merely carnal. In exercising our judgements to examine into love
+truly conjugial, we have clearly seen that this love exists only between
+one male and one female, and that from creation it is celestial and
+inmost, the soul and father of all good loves, being inspired into the
+first parents, and capable of being inspired into Christians; it is also
+of such a conjunctive nature that by it two minds may become one mind,
+and two men (_homines_) as it were one man (_homo_); which is meant by
+becoming one flesh. That this love was inspired at creation, is plain
+from these words in the book of creation, '_And a man shall leave father
+and mother, and shall cleave to his wife; and they shall be one flesh_,'
+Gen. ii. 24. That it can be inspired into Christians, is evident from
+these words, '_Jesus said, Have ye not read, that he who made them from
+the beginning, made them male and female, and said, For this cause shall
+a man leave father and mother, and shall cleave to his wife; and they
+two shall be one flesh? Wherefore they are no longer two but one
+flesh_,' Matt. xix. 4-6. So far in regard to the origin of conjugial
+love: but as to the origin of the virtue or potency of love truly
+conjugial, we conceive it to proceed from a similitude of minds and
+unanimity; for when two minds are conjugially united, their thoughts
+spiritually kiss each other, and these inspire into the body their
+virtue or potency." To this decision was subscribed the letter S.
+
+113. There were standing behind an oblong stage in the palace, erected
+before the doors, some strangers from Africa, who cried out to the
+natives of Europe, "Permit one of us to deliver his sentiments
+respecting the origin of conjugial love, and respecting its virtue or
+potency." And immediately all the tables gave signs of assent with their
+hands. Then one of them entered and stood at the table on which the
+turban was placed, and said, "You Christians deduce the origin of
+conjugial love from love itself; but we Africans deduce it from the God
+of heaven and earth. Is not conjugial love a chaste, pure, and holy
+love? Are not the angels of heaven principled therein? Is not the whole
+human race, and thence the whole angelic heaven, the seed of that love?
+And can such super-eminent principle derive its existence from any other
+source than from God himself, the Creator and Preserver of the universe?
+You Christians deduce conjugial virtue or potency from various causes
+rational and natural; but we Africans deduce it from the state of man's
+conjunction with the God of the universe. This state we call a state of
+religion; but you call it a state of the church: for when the love is
+derived from that state, and is fixed and permanent, it must needs
+produce its own virtue, which resembles it, and thus also is fixed and
+permanent. Love truly conjugial is known only to those few who live near
+to God; consequently the potency of that love is known to none else.
+This potency is described by the angels in the heavens as the delight of
+a perpetual spring."
+
+114. As he said these word, the whole assembly arose, and lo! behind the
+golden table on which lay the turban, there appeared a window that had
+not before been seen; and through it was heard a voice, saying, "THE
+AFRICAN IS TO HAVE THE TURBAN." The angel then gave it into his hand,
+but did not place it upon his head; and he went home with it. The
+inhabitants of the kingdoms of Europe then left the assembly and entered
+their chariots, in which they returned to their respective societies.
+
+115. THE SECOND MEMORABLE RELATION. Awaking from sleep at midnight, I
+saw at some elevation towards the east an angel holding in his right
+hand a paper, which appeared extremely bright, being illuminated by the
+light flowing from the sun. In the middle of the paper there was written
+in golden letters, THE MARRIAGE OF GOOD AND TRUTH. From the writing
+there darted forth a splendor which formed a wide circle about the
+paper. This circle or encompassing splendor appeared like the early dawn
+in spring. After this I saw the angel descending with the paper in his
+hand; and as he descended the paper became less and less lucid, and the
+writing, which was THE MARRIAGE OF GOOD AND TRUTH, changed from a golden
+into a silver color, afterwards into a copper color, next into an iron
+color, and at length into the color of iron and copper rust: finally, I
+saw the angel enter an obscure mist, and through the mist descend upon
+the ground; and here I did not see the paper, although he still held it
+in his hand. This happened in the world of spirits, in which all men
+first assemble after their decease. The angel then said to me, "Ask
+those who come hither whether they see me, or anything in my hand."
+There came a great number; one company from the east, another from the
+south, another from the west, and another from the north; and I asked
+those who came from the east and from the south, who in the world had
+applied themselves to literary pursuits, "Do you see any one here with
+me, and anything in his hand?" They all said, "No." I then put the same
+question to those who came from the west and from the north, who in the
+world had believed in the words of the learned; and these gave the same
+answer: nevertheless the last of them, who in the world had been
+principled in simple faith grounded in charity, or in some degree of
+truth grounded in good, when the rest were gone away, said, that they
+saw a man with a paper, the man in a graceful dress, and the paper with
+letters written upon it: and when they applied their eyes nearer to it,
+they said that they could read these words, _The marriage of good and
+truth_; and they addressed the angel, intreating him to explain to them
+the meaning of the writing. He said, "All things in the whole heaven and
+in the whole world, are a marriage of good and truth; for all things
+whatever, both those which live and communicate life and those which do
+not live and do not communicate life, were created from and into the
+marriage of good and truth. There does not exist anything which was
+created into truth alone, or any thing which was created into good
+alone: solitary good or solitary truth is not any thing; but by marriage
+they exist and become something which derives its nature and quality
+from that of the marriage. In the Lord the Creator are divine good and
+divine truth in their very substance: the _esse_ of his substance is
+divine good, and its _existere_ is divine truth: in him also they are in
+their very essential union; for in him they infinitely make a one: and
+since these two in the Creator himself are a one, therefore also they
+are a one in all things created from him; hereby also the Creator is
+conjoined in an eternal covenant as of marriage with all things created
+from himself." The angel further said, that the Sacred Scripture, which
+proceeded immediately from the Lord, is in general and in particular a
+marriage of good and truth; and since the church, which is formed by the
+truth of doctrine, and religion, which is formed by the good of life
+agreeable to the truth of doctrine, are with Christians derived solely
+from the Sacred Scripture, therefore it may manifestly appear, that the
+church in general and in particular is a marriage of good and truth;
+(that this is the case, may be seen in the APOCALYPSE REVEALED, n. 373,
+483.) What has just been said concerning the marriage of good and truth,
+is applicable also to the MARRIAGE OF CHARITY AND FAITH; for good
+relates to charity, and truth to faith. Some of the spirits
+above-mentioned who did not see the angel and the writing, being still
+near, and hearing these things, said in an under tone, "_Yes, we also
+comprehend what has been spoken_;" but the angel then said to them,
+"Turn aside a little from me and speak in like manner." They turned
+aside, and then said aloud, "_It is not so_." After this the angel spoke
+concerning the MARRIAGE OF GOOD AND TRUTH with married pairs, saying,
+that if their minds were in that marriage, the husband being truth, and
+the wife the good thereof, they would both be in the delights of the
+blessedness and innocence, and thence in the happiness which the angels
+of heaven enjoy; and in this state the prolific principle of the husband
+would be in a continual spring, and thereby in the endeavour and vigor
+of propagating its truth, and the wife would be in a continual reception
+thereof from a principle of love. The wisdom which husbands derive from
+the Lord, is sensible of no greater delight than to propagate its
+truths; and the love of wisdom which wives have from the Lord is
+sensible of no higher gratification than to receive those truths as it
+were in the womb, and thus to conceive them, to carry them in the womb,
+and to bring them forth. Spiritual prolifications with the angels of
+heaven are of this sort; and if you are disposed to believe it, natural
+prolifications are also from the same origin. The angel, after a
+salutation of peace, raised himself from the ground, and passing through
+the mist ascended into heaven; and then the paper shone as before
+according to the degrees of ascent; and behold! the circle, which before
+appeared as the dawn of day, descended and dispelled the mist which
+caused darkness on the ground, and a bright sunshine succeeded.
+
+ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE.
+
+116. The reason why the marriage of the Lord and the church, together
+with its correspondence, is here also treated of, is, because without
+knowledge and intelligence on this subject, scarcely any one can know,
+that conjugial love in its origin is holy, spiritual, and celestial, and
+that it is from the Lord. It is said indeed by some in the church, that
+marriages have relation to the marriage of the Lord with the church; but
+the nature and quality of this relationship is unknown, in order
+therefore that this relationship may be exhibited to the understanding
+so as to be seen in some degree of light, it is necessary to treat
+particularly of that holy marriage which has place with and in those who
+are the Lord's church. These also, and no others, are principled in love
+truly conjugial. But for the better elucidation of this arcanum, it may
+be expedient to consider the subject distinctly, as arranged under the
+following articles: I. _The Lord in the Word is called the Bridegroom
+and Husband, and the church the bride and wife; and the conjunction of
+the Lord with the church, and the reciprocal conjunction of the church
+with the Lord, is called a marriage._ II. _The Lord is also called a
+Father, and the church, a mother._ III. _The offspring derived from the
+Lord as a husband and father, and from the church as a wife and mother,
+are all spiritual; and in the spiritual sense of the Word are understood
+by sons and daughters, brothers and sisters, sons-in-law and
+daughters-in-law, and by other names of relations._ IV. _The spiritual
+offspring, which are born from the Lord's marriage with the church are
+truths and goods; truths, from which are derived understanding,
+perception, and all thought; and goods, from which are derived love,
+charity, and all affection._ V. _From the marriage of good and truth,
+which proceeds from the Lord in the way of influx, man (homo) receives
+truth, and the Lord conjoins good thereto; and thus the church is formed
+by the Lord with man._ VI. _The husband does not represent the Lord and
+the wife the church; because both together, the husband and the wife,
+constitute the church._ VII. _Therefore there is not a correspondence of
+the husband with the Lord and of the wife with the church, in the
+marriages of the angels in the heavens and of men on earth._ VIII. _But
+there is a correspondence with conjugial love, semination,
+prolification, the love of infants, and similar things which exist in
+marriages, and are derived from them._ IX. _The Word is the medium of
+conjunction, because it is from the Lord, and therefore is the Lord._ X.
+_The church is from the Lord, and exists with those who come to him, and
+live according to his precepts._ XI. _Conjugial love is according to the
+state of the church, because it is according to the state of wisdom with
+man (homo)._ XII. _And as the church is from the Lord, conjugial love is
+also from him._ We proceed to the explanation of each article.
+
+117. I. THE LORD IN THE WORD IS CALLED THE BRIDEGROOM AND HUSBAND, AND
+THE CHURCH THE BRIDE AND WIFE; AND THE CONJUNCTION OF THE LORD WITH THE
+CHURCH, AND THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LORD, IS
+CALLED A MARRIAGE. That the Lord in the Word is called the Bridegroom
+and Husband, and the church the bride and wife, may appear from the
+following passages: "_He that hath the BRIDE is the BRIDEGROOM; but the
+friend of the BRIDEGROOM, who standeth and heareth him, rejoiceth with
+joy because of the BRIDEGROOM'S voice_," John iii. 29: this was spoken
+by John the Baptist concerning the Lord. "_Jesus said, so long as the
+BRIDEGROOM is with them, the SONS OF THE NUPTIALS cannot fast: the days
+will come when the BRIDEGROOM will be taken away from them, and then
+will they fast_," Matt ix. 15; Mark ii. 19, 20; Luke v. 34, 35. "_I saw
+the holy city, New Jerusalem, prepared as a BRIDE adorned for HER
+HUSBAND_," Rev. xxi. 2. The New Jerusalem signifies the New Church of
+the Lord, as may be seen in the APOCALYPSE REVEALED, n. 880, 881. "_The
+angel said to John, Come, and I will shew thee the BRIDE, THE LAMB'S
+WIFE: and he shewed him the holy city, New Jerusalem_," Rev. xxi. 9, 10.
+"_The time of the MARRIAGE OF THE LAMB is come, and HIS WIFE hath made
+herself ready. Blessed are those who are called to the supper of the
+MARRIAGE OF THE LAMB_," Rev. xix. 7, 9. The BRIDEGROOM, whom the five
+prepared virgins went forth to meet, and with WHOM they entered in to
+the MARRIAGE, Matt. xxv. 1-10, denotes the Lord; as is evident from
+verse 13, where it is said, "Watch, therefore; because ye know neither
+the day nor the hour in which the SON OF MAN will come:" not to mention
+many passages in the prophets.
+
+118. II. THE LORD IS ALSO CALLED A FATHER, AND THE CHURCH, A MOTHER. The
+Lord is called a Father, as appears from the following passages: "_Unto
+us a child is born; unto us a son is given; and his name shall be
+called, Wonderful, Counsellor, GOD, THE FATHER OF ETERNITY, the Prince
+of Peace_," Isaiah ix. 6. "_Thou, JEHOVAH, art OUR FATHER, our REDEEMER;
+thy name is from an age_," Isaiah lxiii. 16. Again, "_Jesus said, He
+that seeth ME, seeth the FATHER that sent ME_," John xii. 45. "_If ye
+have known ME, ye have known my FATHER also; and henceforth ye have
+known him, and have seen him_," John xiv. 7. "_Philip said, Shew us the
+FATHER: Jesus said unto him, He that seeth me, seeth the FATHER; how
+sayest them then, Shew us the FATHER_?" John xiv. 8, 9. "_Jesus said,
+The FATHER and I are one_," John x. 30. "_All things that the FATHER
+hath are MINE_," John xvi. 15; chap. xvii. 10. "_The FATHER is in ME,
+and I IN THE FATHER_," John x. 38; chap, xiv 10, 11, 20. That the Lord
+and his Father are one, as the soul and the body are one, and that God
+the Father descended from heaven, and assumed the human (nature or
+principle), to redeem and save men, and that his human nature is what is
+called the Son, and is said to be sent into the world, has been fully
+shewn in the APOCALYPSE REVEALED.
+
+119. The church is called a mother, as appears from the following
+passages: "_Jehovah said, Contend with YOUR MOTHER: she is not MY WIFE,
+and I am not her HUSBAND_." Hosea ii. 2, 5. "_Thou art thy MOTHER'S
+daughter, that loatheth her HUSBAND_," Ezek. xvi. 45. "_Where is the
+hill of thy MOTHER'S divorcement, whom I have put away_?" Isaiah l. 1.
+"_Thy MOTHER was like a vine planted by the waters, bearing fruit_,"
+Ezek. xix. 10; speaking of the Jewish church. "_Jesus stretching out his
+hand to the disciples, said, MY MOTHER and my brethren are those who
+hear the Word of God, and do it_," Luke viii. 21; Matt. xii. 49, 50;
+Mark iii. 33-35: the Lord's disciples means the church. "_There was
+standing at the cross of Jesus his mother: and Jesus seeing his mother
+and the disciple whom he loved, standing by, he saith unto his mother,
+Woman, behold thy son; and he saith to the disciple, Behold thy mother:
+wherefore from that hour the disciple took her unto his own_," John xix.
+25-27. This implies, that the Lord did not acknowledge Mary as a mother,
+but the church; therefore he calls her Woman, and the disciple's mother.
+The reason why the Lord called her the mother of this disciple, or of
+John, was, because John represented the church as to the goods of
+charity, which are the church in real effect; therefore it is said, He
+took her unto his own. Peter represented truth and faith, James charity,
+and John the works of charity, as may be seen in the APOCALYPSE
+REVEALED, n. 5, 6, 790, 798, 879; and the twelve disciples together
+represented the church as to all its constituent principles, as may be
+seen, Ibid, n. 233, 790, 903, 915.
+
+120. III. THE OFFSPRING DERIVED FROM THE LORD AS A HUSBAND AND FATHER,
+AND FROM THE CHURCH AS A WIFE AND MOTHER, ARE ALL SPIRITUAL; AND IN THE
+SPIRITUAL SENSE OF THE WORD ARE UNDERSTOOD BY SONS AND DAUGHTERS,
+BROTHERS AND SISTERS, SONS-IN-LAW, AND DAUGHTERS-IN-LAW, AND BY OTHER
+NAMES OF RELATIONS. That no other than spiritual offspring are born of
+the Lord by the church, is a proposition which wants no demonstration,
+because reason sees it to be self-evident; for it is the Lord from whom
+every good and truth proceeds, and it is the church which receives them
+and brings them into effect; and all the spiritual things of heaven and
+the church relate to good and truth. Hence it is that sons and daughters
+in the Word, in its spiritual sense, signify truths and goods: sons,
+truths conceived in the spiritual man, and born in, the natural; and
+daughters, goods in like manner: therefore those who are regenerated by
+the Lord, are called in the Word sons of God, sons of the kingdom, born
+of him; and the Lord called the disciples sons: the male child, that the
+woman brought forth, and that was caught up to God, Rev. xii. 5, has a
+similar signification; see APOCALYPSE REVEALED, n. 543. Since daughters
+signify goods of the church, therefore in the Word mention is so
+frequently made of the daughter of Zion, the daughter of Jerusalem, the
+daughter of Israel, and the daughter of Judah; by whom is signified not
+any daughter, but the affection of good, which is an affection of the
+church; see also APOCALYPSE REVEALED, n. 612. The Lord also calls those
+who are of his church, brethren and sisters; see Matt. xii. 49, 50;
+chap. xxv. 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21.
+
+121. IV. THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROM THE LORD'S
+MARRIAGE WITH THE CHURCH, ARE TRUTHS AND GOODS; TRUTHS, FROM WHICH ARE
+DERIVED UNDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND GOODS, FROM
+WHICH ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. The reason why
+truths and goods are the spiritual offspring, which are born of the Lord
+by the church, is, because the Lord is essential good and essential
+truth, and these in him are not two but one; also, because nothing can
+proceed from the Lord but what is in him, and what he is. That the
+marriage of truth and good proceeds from the Lord, and flows in with
+men, and is received according to the state of the mind and life of
+those who are of the church, was shewn in the foregoing section on the
+MARRIAGE OF GOOD AND TRUTH. The reason why by means of truths a man has
+understanding, perception, and all thought, and by means of goods has
+love, charity, and all affection, is, because all things of man relate
+to truth and good; and there are two constituents of man--the will and
+the understanding; the will being the receptacle of good, and the
+understanding of truth. That love, charity and affection, belong to the
+will, and that perception and thought belong to the understanding, may
+appear without the aid of light arising from demonstration; for there is
+a light derived from the understanding itself by which these
+propositions are seen to be self-evident.
+
+122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM THE
+LORD IN THE WAY OF INFLUX, MAN (_homo_) RECEIVES TRUTH, AND THE LORD
+CONJOINS GOOD THERETO; AND THUS THE CHURCH IS FORMED BY THE LORD WITH
+MAN. The reason why a man receives truth by virtue of the good and truth
+which proceed as a one from the Lord, is, because he receives this as
+his own, and appropriates it to himself as his own; for he thinks what
+is true as from himself, and in like manner speaks from what is true;
+and this takes place because truth is in the light of the understanding,
+and hence he sees it: and whatever he sees in himself, or in his mind,
+he knows not whence it is; for he does not see the influx, as he sees
+those objects which strike upon the bodily vision; hence he supposes
+that it is himself. That it should appear thus, is granted by the Lord
+to him, in order that he may be a man (_homo_), and that he may have a
+reciprocal principle of conjunction: add to this, that every man is born
+a faculty of knowing, understanding, and growing wise; and this faculty
+receives truths, whereby it has knowledges, intelligence, and wisdom.
+And since the female was created through the truth of the male, and is
+formed into the love thereof more and more after marriage, it follows,
+that she also receives the husband's truth in herself, and conjoins it
+with her own good.
+
+123. The Lord adjoins and conjoins good to the truths which a man
+receives, because he cannot take good as of himself, it being no object
+of his sight, as it does not relate to light, but to heat, which is felt
+and not seen; therefore when a man sees truth in his thought, he seldom
+reflects upon the good which flows into it from the love of the will,
+and which gives it life: neither does a wife reflect upon the good
+belonging to her, but upon the husband's inclination towards her, which
+is according to the assent of his understanding to wisdom: the good
+which belongs to her from the Lord, she applies, without the husband's
+knowing any thing respecting such application. From these considerations
+then it plainly appears, that a man receives truth from the Lord, and
+that the Lord adjoins good to that truth, according to the application
+of truth to use; consequently as the man is desirous to think, and
+thence to live, wisely.
+
+124. The church is thus formed with a man by the Lord, because in such
+case he is in conjunction with the Lord, in good from Him, and in truth
+as from himself; thus he is in the Lord, and the Lord in him, according
+to the Lord's words in John xv. 4:, 5. The case is the same, if instead
+of good we say charity, and instead of truth faith; because good is of
+charity, and truth is of faith.
+
+125. VI. THE HUSBAND DOES NOT REPRESENT THE LORD, AND THE WIFE THE
+CHURCH; BECAUSE BOTH TOGETHER, THE HUSBAND AND THE WIFE, CONSTITUTE THE
+CHURCH. It is a Common saying in the church, that as the Lord is the
+Head of the church, so the husband is the head of the wife; whence it
+should follow, that the husband represents the Lord, and the wife the
+church: but the Lord is the Head of the church; and man (_homo_), the
+man (_vir_) and the woman, are the church; and still more the husband
+and wife together. With these the church is first implanted in the man,
+and through him in the wife; because the man with his understanding
+receives the truth of the church, and the wife from the man; but if it
+be _vice versa_, it is not according to order: sometimes, however, this
+is the case; but then it is with men, who either are not lovers of
+wisdom, and consequently are not of the church, or who are in a servile
+dependence on the will of their wives. Something on this subject may be
+seen in the preliminary RELATIONS, n. 21.
+
+126. VII. THEREFORE THERE IS NOT A CORRESPONDENCE OF THE HUSBAND WITH
+THE LORD AND OF THE WIFE WITH THE CHURCH, IN THE MARRIAGES OF THE ANGELS
+IN THE HEAVENS AND OF MEN ON EARTH. This follows as a consequence from
+what has just been said; to which, nevertheless, it may be expedient to
+add, that it appears as if truth was the primary constituent of the
+church, because it is first in respect to time: from this appearance,
+the prelates of the church have exalted faith, which is of truth, above
+charity, which is of good; in like manner the learned have exalted
+thought, which is of the understanding, above affection, which is of the
+will; therefore the knowledge of what the good of charity and the
+affection of the will are, lies deeply buried as in a tomb, while some
+even cast earth upon them, as upon the dead, to prevent their rising
+again. That the good of charity, notwithstanding, is the primary
+constituent of the church, may be plainly seen by those who have not
+closed the way from heaven to their understandings, by confirmations in
+favor of faith, as the sole constituent of the church, and in favor of
+thought, as the sole constituent of man. Now as the good of charity is
+from the Lord, and the truth of faith is with a man as from himself, and
+these two principles cause conjunction of the Lord with man, and of man
+with the Lord, such as is understood by the Lord's words, that He is in
+them, and they in Him, John xv. 4, 5, it is evident that this
+conjunction constitutes the church.
+
+127. VIII. BUT THERE IS A CORRESPONDENCE WITH CONJUGIAL LOVE,
+SEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND SIMILAR THINGS WHICH
+EXIST IN MARRIAGES AND ARE DERIVED FROM THEM. These, however, are arcana
+of too deep a nature to enter the understanding with any degree of
+light, unless preceded by knowledge concerning correspondence; nor is it
+possible, if this knowledge be wanting, so to explain them as to make
+them comprehensible. But what correspondence is, and that it exists
+between natural things and spiritual, is abundantly shown in the
+APOCALYPSE REVEALED, also in the ARCANA COELESTIA, and specifically in
+the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, and
+particularly in a MEMORABLE RELATION respecting it in the following
+pages. Before some knowledge on this subject is acquired, we will only
+present to the intellectual view, as in a shade, these few particulars:
+conjugial love corresponds to the affection of genuine truth, its
+chastity, purity, and sanctity; semination corresponds to the potency of
+truth; prolification corresponds to the propagation of truth; and the
+love of infants corresponds to the defence of truth and good. Now as
+truth with a man (_homo_) appears as his own, and good is adjoined
+thereto from the Lord, it is evident that these correspondences are
+those of the natural or external man with the spiritual or internal man:
+but some degree of light will be reflected on this subject from the
+MEMORABLE RELATIONS which follow.
+
+128. IX. THE WORD IS THE MEDIUM OF CONJUNCTION, BECAUSE IT IS FROM THE
+LORD, AND THEREFORE IS THE LORD. The Word is the medium of conjunction
+of the Lord with man (_homo_), and of man with the Lord, because in its
+essence it is divine truth united to divine good, and divine good united
+to divine truth: that this union exists in every part of the Word in its
+celestial and spiritual sense, may be seen in the APOCALYPSE REVEALED,
+n. 373, 483, 689, 881; whence it follows, that the Word is the perfect
+marriage of good and truth; and as it is from the Lord, and what is from
+him is also himself, it follows, that while a man reads the Word, and
+collects truths out of it, the Lord adjoins good. For a man does not see
+the goods which affect him in reading; because he reads the Word from
+the understanding, and the understanding acquires thence only such
+things as are of its own nature, that is, truths. That good is adjoined
+thereto from the Lord, is made sensible to the understanding from the
+delight which flows in during a state of illustration; but this takes
+place interiorly with those only who read the Word to the end that they
+may become wise; and such persons are desirous of learning the genuine
+truths contained in the Word, and thereby of forming the church in
+themselves; whereas those who read the Word only with a view to gain the
+reputation of learning, and those also who read it from an opinion that
+the mere reading or hearing it inspires faith and conduces to salvation,
+do not receive any good from the Lord; for the end proposed by the
+latter is to save themselves by the mere expressions contained in the
+Word, in which there is nothing of truth; and the end proposed by the
+former is to be distinguished for their learning; which end has no
+conjunction with any spiritual good, but only with the natural delight
+arising from worldly glory. As the Word is the medium of conjunction, it
+is therefore called the old and the new Covenant: a covenant signifies
+conjunction.
+
+129. X. THE CHURCH IS FROM THE LORD, AND EXISTS WITH THOSE WHO COME TO
+HIM AND LIVE ACCORDING TO HIS PRECEPTS. It is not denied at this day
+that the church is the Lord's, and consequently that it is from the
+Lord. The reason why it exists with those who come to him, is, because
+his church in that part of the globe which is called Christian, is
+derived from the Word; and the Word is from him, and in such a manner
+from him, that it is himself, the divine truth being therein united to
+the divine good, and this also is the Lord. This is meant by the Word,
+"_which was with God, and which was God, from which men have life and
+light, and which was made flesh_," John i. 1-14. Moreover, the reason
+why the church exists with those who come to him, is, because it exists
+with those who believe in him; and to believe that he is God the Saviour
+and Redeemer, that he is Jehovah our justice, that he is the door by
+which we are to enter into the sheepfold, that is, into the church, that
+he is the way, the truth, and the life, and that no one comes to the
+Father but by him, that the Father and he are one, besides many other
+particulars which he himself teaches; to believe these things, I say, is
+impossible for any one, except by influence from him; and the reason why
+this is impossible unless he be approached, is, because he is the God of
+heaven and earth, as he also teaches. Who else is to be approached, and
+who else can be? The reason why the church exists with those who live
+according to his precepts, is, because there is conjunction with none
+else; for he says, "_He that hath my precepts, and doeth them, he it is
+that loveth me; and I will love him, and will make my abode with him:
+but he that doth not love me, doth not keep my precepts_," John XIV.
+21-24. Love is conjunction; and conjunction with the Lord is the church.
+
+130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSE
+IT IS ACCORDING TO THE STATE OF WISDOM WITH MAN (_homo_). That conjugial
+love is according to the state of wisdom with man, has been often said
+above, and will be often repeated in the following pages: at present
+therefore we will show what wisdom is, and that it makes one with the
+church. "There are belonging to man knowledge, intelligence, and wisdom.
+Knowledge relates to information; intelligence, to reason; and wisdom to
+life. Wisdom considered in its fulness relates at the same time to
+information, to reason, and to life: information precedes, reason is
+formed by it, and wisdom by both; as is the case when a man lives
+rationally according to the truths which he knows. Wisdom therefore
+relates to both reason and life at once; and it becomes (or is making)
+wisdom while it is a principle of reason and thence of life; but it is
+wisdom when it is made a principle of life and thence of reason. The
+most ancient people in this world acknowledged no other wisdom than the
+wisdom of life; which was the wisdom of those who were formerly called
+SOPHI: but the ancient people, who succeeded the most ancient,
+acknowledged the wisdom of reason as wisdom; and these were called
+PHILOSOPHERS. At this day, however, many call even knowledge, wisdom;
+for the learned, the erudite, and the mere sciolists, are called wise;
+thus wisdom has declined from its mountain-top to its valley. But it may
+be expedient briefly to shew what wisdom is in its rise, in its
+progress, and thence in its full state. The things relating to the
+church, which are called spiritual, reside in the inmost principles with
+man; those relating to the public weal, which are called things of a
+civil nature, hold a place below these; and those relating to science,
+to experience, and to art, which are called natural things, constitute
+their seat or basis. The reason why the things relating to the church,
+which are called spiritual, reside in the inmost principles with man,
+is, because they conjoin themselves with heaven, and by heaven with the
+Lord; for no other things enter from the Lord through heaven with man.
+The reason why the things relating to the public weal, which are called
+things of a civil nature, hold a place beneath spiritual things, is,
+because they have relation to the world, and conjoin themselves with it;
+for statutes, laws, and rules, are what bind men, so that a civil
+society and state may be composed of them in a well-connected order. The
+reason why the things relating to science, to experience, and to art,
+which are called natural, constitute their seat or basis, is, because
+they conjoin themselves closely with the five bodily senses; and these
+senses are the ultimates on which the interior principles of the mind
+and the inmost principles of the soul, as it were sit or rest. Now as
+the things relating to the church, which are called spiritual, reside in
+the inmost principles, and as the things residing in the inmost
+principles constitute the head, and the succeeding things beneath them,
+which are called things of a civil nature, constitute the body, and the
+ultimate things, which are called natural, constitute the feet; it is
+evident, that while these three kinds of things follow in their order, a
+man is a perfect man; for in such case there is an influx like that of
+the things of the head into those of the body, and through the body into
+the feet; thus spiritual things flow into things of a civil nature, and
+through them into natural things. Now as spiritual things are in the
+light of heaven, it is evident that by their light they illustrate the
+things which succeed in order, and by their heat, which is love, animate
+them; and when this is the case the man has wisdom. As wisdom is a
+principle of life, and thence of reason, as was said above, it may be
+asked, What is wisdom as a principle of life? In a summary view, it is
+to shun evils, because they are hurtful to the soul, to the public weal,
+and to the body; and it is to do goods, because they are profitable to
+the soul, to the public weal, and to the body. This is the wisdom which
+is meant by the wisdom to which conjugial love binds itself; for it
+binds itself thereto by shunning the evil of adultery as the pest of the
+soul, of the public weal, and of the body: and as this wisdom originates
+in spiritual things relating to the church, it follows, that conjugial
+love is according to the state of the church; because it is according to
+the state of wisdom with men. Hereby also is understood what has been
+frequently said above, that so far as a man becomes spiritual, so far he
+is principled in love truly conjugial; for a man becomes spiritual by
+means of the spiritual things of the church." More observations
+respecting the wisdom with which conjugial love conjoins itself, may be
+seen below, n. 163-165.
+
+131. XII. AND AS THE CHURCH IS FROM THE LORD, CONJUGIAL LOVE IS ALSO
+FROM HIM. As this follows as a consequence from what has been said
+above, it is needless to dwell upon the confirmation of it. Moreover,
+that love truly conjugial is from the Lord, all the angels of heaven
+testify; and also that this love is according to their state of wisdom,
+and that their state of wisdom is according to the state of the church
+with them. That the angels of heaven thus testify, is evident from the
+MEMORABLE RELATIONS annexed to the chapters, containing an account of
+what was seen and heard in the spiritual world.
+
+       *       *       *       *       *
+
+132. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was
+conversing on a time with two angels, one from the eastern heaven and
+the other from the southern; who perceiving me engaged in meditation on
+the arcana of wisdom relating to conjugial love, said, "Are you at all
+acquainted with the SCHOOLS OF WISDOM in our world?" I replied, "Not as
+yet." And they said, "There are several; and those who love truths from
+spiritual affection, or because they are truths, and because they are
+the means of attaining wisdom, meet together on a given signal, and
+investigate and decide upon such questions as require deeper
+consideration than common." They then took me by the hand, saying,
+"Follow us; and you shall see and hear: to-day the signal for meeting is
+given." I was led across a plain to a hill; and lo! at the foot of the
+hill was an avenue of palms continued even to its summit, which we
+entered and ascended: on the summit or top of the hill was a grove, the
+trees of which, on an elevated plot of ground, formed as it were a
+theatre, within which was a court paved with various colored stones:
+around it in a square form were placed seats, on which the lovers of
+wisdom were seated; and in the middle of the theatre was a table, on
+which was laid a sealed paper. Those who sat on the seats invited us to
+sit down where there was room: and I replied, "I was led here by two
+angels to see and hear, and not to sit down." Then those two angels went
+into the middle of the court to the table, and broke the seal of the
+paper, and read in the presence of those who were seated the arcana of
+wisdom written on the paper, which were now to be investigated and
+explained. They were written by angels of the third heaven, and let down
+upon the table. There were three arcana, FIRST, What is the image of
+God, and what the likeness of God, into which man (_homo_) was created?
+SECOND, Why is not a man born into the knowledge of any love, when yet
+beasts and birds, from the highest to the lowest, are born into the
+knowledge of all their loves? THIRD, What is signified by the tree of
+life, and what by the tree of the knowledge of good and evil, and what
+by eating thereof? Underneath was written, Collect your opinions on
+these three questions into one decision, and write it on a new piece of
+paper, and lay it on this table, and we shall see it: if the decision,
+on examination, appear just and reasonable, each of you shall receive a
+prize of wisdom. Having read the contents of the paper, the two angels
+withdrew, and were carried up into their respective heavens.
+
+Then those who sat on the seats began to investigate and explain the
+arcana proposed to them, and delivered their sentiments in order; first
+those who sat on the north, next those on the west, afterwards those on
+the south, and lastly those on the east. They began with the first
+subject of inquiry, WHAT IS THE IMAGE OF GOD, AND WHAT THE LIKENESS OF
+GOD, INTO WHICH MAN WAS CREATED? But before they proceeded, these words
+were read in the presence of them all out of the book of creation, "_God
+said, Let us make man into OUR IMAGE, according to OUR LIKENESS: and God
+created man into HIS IMAGE; into the IMAGE OF GOD created he him_," Gen.
+i. 26, 27. "_In the day that God created man, into the LIKENESS OF GOD
+made he him_," Gen. v. 1. Those who sat on the north spoke first,
+saying, "The image of God and the likeness of God are the two lives
+breathed into man by God, which are the life of the understanding; for
+it is written, '_Jehovah God breathed into Adam's nostril the soul of
+LIVES; and man became a living soul_,' Gen. ii. 7; into the nostrils
+denotes into the perception, that the will of good and the understanding
+of truth, and thereby the soul of lives, was in him; and since life from
+God was breathed into him, the image and likeness of God signify
+integrity derived from wisdom and love, and from justice and judgment in
+him." These sentiments were favored by those who sat to the west; only
+they added, that the state of integrity then breathed in from God is
+continually breathed into every man since; but that it is a man as in a
+receptacle; and a man, as he is a receptacle, is an image and likeness
+of God. After this, the third in order, who were those who were seated
+on the south, delivered their sentiments as follows: "An image of God
+and a likeness of God are two distinct things; but in man they are
+united from creation; and we see, as from an interior light, that the
+image of God maybe destroyed by man, but not the likeness of God. This
+appears as clear as the day from this consideration, that Adam retained
+the likeness of God after that he had lost the image of God; for it is
+written after the curse, '_Behold the man is as one of us, knowing good
+and evil_,' Gen. iii. 22; and afterwards he is called a likeness of God,
+and not an image of God, Gen. v. 1. But we will leave to our associates
+who sit on the east, and are thence in superior light, to say what is
+properly meant by an image of God, and what by a likeness of God." And
+then, after silence was obtained, those who sat on the east arose from
+their seats, and looked up to the Lord, and afterwards sat down again,
+and thus began: "An image of God is a receptacle of God; and since God
+is love itself and wisdom itself, an image of God is a receptacle of
+love and wisdom from God in it; but a likeness of God is a perfect
+likeness and full appearance, as if love and wisdom are in a man, and
+thence altogether as his; for a man has no other sensation than that he
+loves and is wise from himself, or that he wills good and understands
+truth from himself; when nevertheless nothing of all this is from
+himself, but from God. God alone loves from himself and is wise from
+himself; because God is love itself and wisdom itself. The likeness or
+appearance that love and wisdom, or good and truth, are in a man as his,
+causes a man to be a man, and makes him capable of being conjoined to
+God, and thereby of living to eternity: from which consideration it
+follows, that a man is a man from this circumstance, that he can will
+good and understand truth altogether as from himself, and yet know and
+believe that it is from God; for as he knows and believes this, God
+places his image in him, which could not be if he believed it was from
+himself and not from God." As they said this, being overpowered with
+zeal derived from the love of truth, they thus continued: "How can a man
+receive any thing of love and wisdom, and retain it, and reproduce it,
+unless he feel it as his own? And how can there be conjunction with God
+by love and wisdom, unless a man have some reciprocity of conjunction?
+For without such a reciprocity conjunction is impossible; and the
+reciprocity of conjunction is, that a man should love God, and enjoy the
+things which are of God, as from himself, and yet believe that it is
+from God. Also, how can a man live eternally, unless he be conjoined to
+an eternal God? Consequently how can a man be a man without such a
+likeness of God in him?" These words met with the approbation of the
+whole assembly; and they said, Let this conclusive decision be made from
+them, "A man is a recipient of God, and a recipient of God is an image
+of God; and since God is love itself and wisdom itself, a man is a
+recipient of those principles; and a recipient becomes an image of God
+in proportion to reception; and a man is a likeness of God from this
+circumstance, that he feels in himself that the things which are of God
+are in him as his own; but still from that likeness he is only so far an
+image of God, as he acknowledges that love and wisdom, or good and
+truth, are not his own in him, and consequently are not from him, but
+are only in God, and consequently from God."
+
+133. After this, they entered upon the next subject of discussion, WHY
+IS NOT A MAN BORN INTO THE KNOWLEDGE OF ANY LOVE, WHEN YET BEASTS AND
+BIRDS, FROM THE HIGHEST TO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF
+ALL THEIR LOVES? They first confirmed the truth of the proposition by
+various considerations; as in regard to a man, that he is born into no
+knowledge, not even into the knowledge of conjugial love; and they
+inquired, and were informed by attentive examiners, that an infant from
+connate knowledge cannot even move itself to the mother's breast, but
+must be moved thereto by the mother or nurse; and that it knows only how
+to suck, and this in consequence of habit acquired by continual suction
+in the womb; and that afterwards it does not know how to walk, or to
+articulate any human expression; no, nor even to express by its tone of
+voice the affection of its love, as the beasts do: and further, that it
+does not know what is salutary for it in the way of food, as all the
+beasts do, but catches at whatever falls in its way, whether it be clean
+or unclean, and puts it into its mouth. The examiners further declared,
+that a man without instruction is an utter stranger to every thing
+relating to the sexes and their connection; and that neither virgins nor
+young men have any knowledge thereof without instruction from others,
+notwithstanding their being educated in various sciences: in a word, a
+man is born corporeal as a worm; and he remains such, unless he learns
+to know, to understand, and to be wise, from others. After this, they
+gave abundant proofs that beasts, from the highest to the lowest, as the
+animals of the earth, the fowls of the air, reptiles, fishes, the small
+creatures called insects, are born into all the knowledges of the loves
+of their life, as into the knowledge of all things relating to
+nourishment, to habitation, to the love of the sex and prolification,
+and to the rearing of their young. This they continued by many wonderful
+things which they recollected to have seen, heard, and read, in the
+natural world, (so they called our world, in which they had formerly
+lived), in which not representative but real beasts exist. When the
+truth of the proposition was thus fully proved they applied all the
+powers of their minds to search out and discover the ends and causes
+which might serve to unfold and explain this arcanum; and they all said,
+that the divine wisdom must needs have ordained these things, to the end
+that a man, may be a man, and a beast a beast; and thus, that the
+imperfection of a man at his birth becomes his perfection, and the
+perfection of a beast at his birth is his imperfection.
+
+134. Those on the NORTH then began to declare their sentiments, and
+said, "A man is born without knowledges, to the end that he may receive
+them all; whereas supposing him to be born into knowledges, he could not
+receive any but those into which he was born, and in this case neither
+could he appropriate any to himself; which they illustrated by this
+comparison: a man at his first birth is like ground in which no seeds
+are implanted, but which nevertheless is capable of receiving all seeds,
+and of bringing them forth and fructifying them; whereas a beast is like
+ground already sown, and tilled with grasses and herbs, which receives
+no other seeds than what are sown in it, or if it received any it would
+choke them. Hence it is, that a man requires many years to bring him to
+maturity of growth; during which time he is capable of being cultivated
+like ground, and of bringing forth as it were grain, flowers, and trees
+of every kind; whereas a beast arrives at maturity in a few years,
+during which no cultivation can produce any thing in him but what is
+born with him." Afterwards, those on the WEST delivered their
+sentiments, and said, "A man is not born knowledge, as a beast is; but
+he is born faculty and inclination; faculty to know, and inclination to
+love; and he is born faculty not only to know but also to understand and
+be wise; he is likewise born the most perfect inclination to love not
+only the things relating to self and the world, but also those relating
+to God and heaven; consequently a man, by birth from his parents, is an
+organ which lives merely by the external senses, and at first by no
+internal senses, to the end that he may successively become a man, first
+natural, afterwards rational, and lastly spiritual; which could not be
+the case if he was born into knowledges and loves, as the beasts are:
+for connate knowledges and affections set bounds to that progression;
+whereas connate faculty and inclination set no such bounds; therefore a
+man is capable of being perfected, in knowledge, intelligence, and
+wisdom to eternity." Those on the SOUTH next took up the debate, and
+expressed their sentiments as follows: "It is impossible for a man to
+take any knowledge from himself, since he has no connate knowledge; but
+he may take it from others; and as he cannot take any knowledge from
+himself, so neither can he take any love; for where there is no
+knowledge there is no love; knowledge and love being undivided
+companions, and no more capable of separation than will and
+understanding, or affection and thought; yea, no more than essence and
+form: therefore in proportion as a man takes knowledge from others, so
+love joins itself thereto as its companion. The universal love which
+joins itself is the love of knowing, of understanding, and of growing
+wise; this love is peculiar to man alone, and not to any beast, and
+flows in from God. We agree with our companions from the west, that a
+man is not born into any love, and consequently not into any knowledge;
+but that he is only born into an inclination to love, and thence into a
+faculty to receive knowledges, not from himself but from others, that
+is, by others: we say, by others, because neither have these received
+any thing of knowledge from themselves, but from God. We agree also with
+our companions to the north, that a man is first born as ground, in
+which no seeds are sown, but which is capable of receiving all seeds,
+both useful and hurtful. To these considerations we add, that beasts are
+born into natural loves, and thereby into knowledges corresponding to
+them; and that still they do not know, think, understand, and enjoy any
+knowledges, but are led through them by their loves, almost as blind
+persons are led through the streets by dogs, for as to understanding
+they are blind; or rather like people walking in their sleep, who act
+from the impulse of blind knowledge, the understanding being asleep."
+Lastly, those on the EAST declared their sentiments, and said, "We agree
+with our brethren in the opinions they have delivered, that a man knows
+nothing from himself, but from and by others, to the end that he may
+know and acknowledge that all knowledge, understanding, and wisdom, is
+from God; and that a man cannot otherwise be conceived, born, and
+generated of the Lord, and become an image and likeness of him; for he
+becomes an image of the Lord by acknowledging and believing, that he has
+received and does receive from the Lord all the good of love and
+charity, and all the truth of wisdom and faith, and not the least
+portion thereof from himself; and he becomes a likeness of the Lord by
+his being sensible of those principles in himself, as if they were from
+himself. This he is sensible of, because he is not born into knowledges,
+but receives them; and what he receives, appears to him as if it was
+from himself. This sensation is given him by the Lord, to the end that
+he may be a man and not a beast; since by willing, thinking, loving,
+knowing, understanding, and growing wise, as from himself, he receives
+knowledges, and exalts them into intelligence, and by the use thereof
+into wisdom; thus the Lord conjoins man to himself, and man conjoins
+himself to the Lord. This could not have been the case, unless it had
+been provided by the Lord, that man should be born in total ignorance."
+When they had finished speaking, it was the desire of all present, that
+a conclusion should be formed from the sentiments which had been
+expressed; and they agreed upon the following: "That a man is born into
+no knowledge, to the end that he may come into all knowledge, and may
+advance into intelligence, and thereby into wisdom, and that he is born
+into no love, to the intent that he may come into all love, by
+application of the knowledges from intelligence, and into love to the
+Lord by love towards his neighbour, and may thereby be conjoined to the
+Lord, and by such conjunction be made a man, and live for ever."
+
+135. After this they took the paper, and read the third subject of
+investigation, which was, WHAT IS DIGNIFIED BY THE TREE OF LIFE, WHAT BY
+THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT BY EATING THEREOF?
+and all the others intreated as a favor, that those who were from the
+east would unfold this arcanum, because it required a more than ordinary
+depth of understanding, and because those who were from the east are in
+flaming light, that is, in the wisdom of love, this wisdom being
+understood by the garden of Eden, in which those two trees were placed.
+They said, "We will declare our sentiments; but as man does not take any
+thing from himself, but from the Lord, therefore we will speak from him;
+but yet from ourselves as of ourselves:" and then they continued, "A
+tree signifies a man, and the fruit thereof the good of life; hence the
+tree of life signifies a man living from God, or God living in man; and
+since love and wisdom, and charity and faith, or good and truth,
+constitute the life of God in man, therefore these are signified by the
+tree of life, and hence man has eternal life: the like is signified by
+the tree of life, of which it will be given to eat, Rev. ii. 7; chap
+xxii. 2, 14. The tree of the knowledge of good and evil signifies a man
+believing that he lives from himself and not from God; thus that in man
+love and wisdom, charity and faith, that is, good and truth, are his and
+not God's; believing this, because he thinks and wills, and speaks and
+acts to all appearance, as from himself: and as a man from this faith
+persuades himself, that God has implanted himself, or infused his divine
+into him, therefore the serpent said, '_God doth know, in the day that
+ye eat of the fruit of that tree, your eyes will be opened, and ye will
+be as God, knowing good and evil_,' Gen. iii. 5. Eating of those trees
+signifies reception and appropriation; eating of the tree of life, the
+reception of life eternal, and eating of the tree of the knowledge of
+good and evil, the reception of damnation; therefore also both Adam and
+his wife, together with the serpent, were cursed: the serpent means the
+devil as to self-love and the conceit of his own intelligence. This love
+is the possessor of that tree; and the men who are in conceit, grounded
+in that love, are those trees. Those persons, therefore, are grievously
+mistaken who believe that Adam was wise and did good from himself, and
+that this was his state of integrity; when yet Adam himself was cursed
+by reason of that belief; for this is signified by eating of the tree of
+the knowledge of good and evil; therefore he then fell from the state of
+integrity in which he had been, in consequence of believing that he was
+wise and did good from God and not at all from himself; for this is
+meant by eating of the tree of life. The Lord alone, when he was in the
+world, was wise and did good from himself; because the essential divine
+from birth was in him and was his; therefore also from his own ability
+he was made the Redeemer and Saviour." From all these considerations
+they came to this conclusion, "That by the tree of life, and the tree of
+the knowledge of good and evil, and eating thereof, is signified that
+life for man is God in him, and that in this case he has heaven and
+eternal life; but that death for man is the persuasion and belief, that
+life for him is not God but self; whence he has hell and eternal death,
+which is condemnation."
+
+136. After this they looked into the paper left by the angels upon the
+table, and saw written underneath, COLLECT YOUR OPINIONS ON THESE THREE
+QUESTIONS INTO ONE DECISION. Then they collected them, and saw that they
+cohered in one series, and that the series or decision was this, "That
+man is created to receive love and wisdom from God, and yet to all
+appearance as from himself; and this for the sake of reception and
+conjunction: and that therefore a man is not born into any love, or into
+any knowledge, and also not into any ability of loving and growing wise
+from himself; therefore if he ascribes all the good of love and truth of
+wisdom to God, he becomes a living man; but if he ascribes them to
+himself, he becomes a dead man." These words they wrote on a new piece
+of paper, and placed it on the table: and lo! on a sudden the angels
+appeared in bright light, and carried the paper away into heaven; and
+after it was read there, those who sat on the seats heard these words
+from thence, "Well, well;" and instantly there appeared a single angel
+as it were flying from heaven, with two wings about his feet, and two
+about his temples, having in his hand prizes, consisting of robes, caps,
+and wreaths of laurel; and he alighted on the ground, and gave those who
+sat on the north robes of an opaline color; those who sat on the west
+robes of scarlet color; those who sat on the south caps whose borders
+were ornamented with bindings of gold and pearls, and which on the left
+side upwards were set with diamonds cut in the form of flowers; but to
+those who sat to the east he gave wreaths of laurel, intermixed with
+rubies and sapphires. Then all of them, adorned with their respective
+prizes, went home from the school of wisdom; and when they shewed
+themselves to their wives, their wives came to meet them, being
+distinguished also with ornaments presented to them from heaven; at
+which the husbands wondered.
+
+137. THE SECOND MEMORABLE RELATION. On a time when I was meditating on
+conjugial love, lo! there appeared at a distance two naked infants with
+baskets in their hands, and turtledoves flying around them; and on a
+nearer view, they seemed as if they were naked, handsomely ornamented
+with garlands; chaplets of flowers decorated their heads, and wreaths of
+lilies and roses of a hyacinthine blue, hanging obliquely from the
+shoulders to the loins, adorned their bosoms; and round about both of
+them there was as it were a common band woven of small leaves
+interspersed with olives. But when they came nearer, they did not appear
+as infants, or naked, but as two persons in the prime of their age,
+wearing cloaks and tunics of shining silk, embroidered with the most
+beautiful flowers: and when they were near me, there breathed forth from
+heaven through them a vernal warmth, attended with an odoriferous
+fragrance, like what arises from gardens and fields in the time of
+spring. They were two married partners from heaven, and they accosted
+me; and because I was musing on what I had just seen, they inquired,
+"What did you see?" And when I told them that at first they appeared to
+me as naked infants, afterwards as infants decorated with garlands, and
+lastly as grown up persons in embroidered garments, and that instantly I
+experienced a vernal warmth with its delights, they smiled pleasantly,
+and said, "In the way we did not seem to ourselves as infants, or naked,
+or adorned with garlands, but constantly in the same appearance which we
+now have: thus at a distance was represented our conjugial love; its
+state of innocence by our seeming like naked infants, its delights by
+garlands, and the same delights now by our cloaks and tunics being
+embroidered with flowers; and as you said that, as we approached, a
+vernal warmth breathed on you, attended with its pleasant fragrance as
+from a garden, we will explain to you the reason of all this." They
+said, "We have now been married partners for ages, and constantly in the
+prime of our age in which you now see us: our first state was like the
+first state of a virgin and a youth, when they enter into consociation
+by marriage; and we then believed, that this state was the very
+essential blessedness of our life; but we were informed by others in our
+heaven, and have since perceived ourselves, that this was a state of
+heat not tempered by light; and that it is successively tempered, in
+proportion as the husband is perfected in wisdom, and the wife loves
+that wisdom in the husband; and that this is effected by and according
+to the uses which each, by mutual aid, affords to society; also that
+delights succeed according to the temperature of heat and light; or of
+wisdom and its love. The reason why on our approach there breathed on
+you as it were a vernal warmth, is, because conjugial love and that
+warmth in our heaven act in unity; for warmth with us is love; and the
+light, wherewith warmth is united, is wisdom; and use is as it were the
+atmosphere which contains each in its bosom. What are heat and light
+without that which contains them? In like manner, what are love and
+wisdom without their use? In such case there is nothing conjugial in
+them, because the subject is wanting in which they should exist to
+produce it. In heaven where there is vernal warmth, there is love truly
+conjugial; because the vernal principle exists only where warmth is
+equally united to light, or where warmth and light are in equal
+proportions; and it is our opinion, that as warmth is delighted with
+light, and _vice versa_, so love is delighted with wisdom, and wisdom in
+its turn with love." He further added, "With us in heaven there is
+perpetual light, and on no occasion do the shades of evening prevail,
+still less is there darkness; because our sun does not set and rise like
+yours, but remains constantly in a middle altitude between the zenith
+and the horizon, which, as you express it, is at an elevation of 45
+degrees. Hence, the heat and light proceeding from our sun cause
+perpetual spring, and a perpetual vernal warmth inspires those with whom
+love is united with wisdom in just proportion; and our Lord, by the
+eternal union of heat and light, breathes nothing but uses: hence also
+come the germinations of your earth, and the connubial associations of
+your birds and animals in the spring; for the vernal warmth opens their
+interiors even to the inmost, which are called their souls, and affects
+them, and communicates to them its conjugial principle, and causes their
+principle of prolification to come into its delights, in consequence of
+a continual tendency to produce fruits of use, which use is the
+propagation of their kind. But with men (_homines_) there is a perpetual
+influx of vernal warmth from the Lord; wherefore they are capable of
+enjoying marriage delights at all times, even in the midst of winter;
+for the males of the human race were created to be recipients of light,
+that is, of wisdom from the Lord, and the females to be recipients of
+heat, that is, of the love of the wisdom of the male from the Lord.
+Hence then it is, that, as we approached, there breathed on you a vernal
+warmth attended with an odoriferous fragrance, like what arises from
+gardens and fields in the spring." As he said this, he gave me his right
+hand, and conducted me to houses inhabited by married partners in a like
+prime of their age with himself and his partner; and said, "These wives,
+who now seem like young virgins, were in the world infirm old women; and
+their husbands, who now seem in the spring of youth, were in the world
+decrepit old men; and all of them were restored by the Lord to this
+prime of their age, because they mutually loved each other, and from
+religious motives shunned adulteries as enormous sins:" and he added,
+"No one knows the blessed delights of conjugial love, unless he rejects
+the horrid delights of adultery; and no one can reject these delights,
+unless he is under the influence of wisdom from the Lord; and no one is
+under the influence of wisdom from the Lord, unless he performs uses
+from the love of uses." I also saw on this occasion their house
+utensils, which were all in celestial forms, and glittered with gold,
+which had a flaming appearance from the rubies with which it was
+studded.
+
+       *       *       *       *       *
+
+ON THE CHASTE PRINCIPLE AND THE NON-CHASTE.
+
+138. As we are yet only at the entrance of our subject respecting
+conjugial love specifically considered, and as conjugial love cannot be
+known specifically, except in a very indistinct and obscure manner,
+unless its opposite, which is the unchaste principle, also in some
+measure appear; and as this unchaste principle appears in some measure,
+or in a shade, when the chaste principle is described together with the
+non-chaste, non-chastity being only a removal of what is unchaste from
+what is chaste; therefore we will now proceed to treat of the chaste
+principle and the non-chaste. But the unchaste principle, which is
+altogether opposite to the chaste, is treated of in the latter part of
+this work, entitled ADULTEROUS LOVE AND ITS SINFUL PLEASURES, where it
+is fully described with all its varieties. But what the unchaste
+principle is, and what the non-chaste, and with what persons each of
+them prevails, shall be illustrated in the following order: I. _The
+chaste principle and the non-chaste are predicated only of marriages and
+of such things as relate to marriages._ II. _The chaste principle is
+predicated only of monogamical marriages, or of the marriage of one man
+with one wife._ III. _The Christian conjugial principle alone is
+chaste._ IV. _Love truly conjugial is essential chastity._ V. _All the
+delights of love truly conjugial, even the ultimate, are chaste._ VI.
+_With those who are made spiritual by the Lord, conjugial love is more
+and more purified and rendered chaste._ VII. _The chastity of marriage
+exists by a total renunciation of whoredoms from a principle of
+religion._ VIII. _Chastity cannot he predicated of infants, or of boys
+and girls, or of young men and virgins before they feel in themselves
+the love of the sex._ IX. _Chastity cannot be predicated of eunuchs so
+born, or of eunuchs so made._ X. _Chastity cannot be predicated of those
+who do not believe adulteries to be evils in regard to religion; and
+still less of those who do not believe them to be hurtful to society._
+XI. _Chastity cannot be predicated of those who abstain from adulteries
+only for various external reasons._ XII. _Chastity cannot be predicated
+of those who believe marriages to be unchaste._ XIII. _Chastity cannot
+be predicated of those who have renounced marriage by vows of perpetual
+celibacy, unless there be and remain in them the love of a life truly
+conjugial._ XIV. _A state of marriage is to be preferred to a state of
+celibacy._ We will now proceed to an explanation of each article.
+
+139. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARE PREDICATED ONLY OF
+MARRIAGES AND OF SUCH THINGS AS RELATE TO MARRIAGES. The reason of this
+is, because, as will be shewn presently, love truly conjugial is
+essential chastity; and the love opposite to it, which is called
+adulterous, is essential unchastity; so far therefore as any one is
+purified from the latter love, so far he is chaste; for so far the
+opposite, which is destructive of chastity, is taken away; whence it is
+evident that the purity of conjugial love is what is called chastity.
+Nevertheless there is a conjugial love which is not chaste, and yet it
+is not unchastity; as is the case with married partners, who, for
+various external reasons, abstain from the effects of lasciviousness so
+as not to think about them; howbeit, if that love is not purified in
+their spirits, it is still not chaste; its form is chaste, but it has
+not in it a chaste essence.
+
+140. The reason why the chaste principle and the non-chaste are
+predicated of such things as relate to marriages, is, because the
+conjugial principle is inscribed on both sexes from inmost principles to
+ultimates; and a man's quality as to his thoughts and affections, and
+consequently as to his bodily actions and behaviour, is according
+thereto. That this is the case, appears more evidently from such as are
+unchaste. The unchaste principle abiding in their minds is heard from
+the tone of their voice in conversation, and from their applying
+whatever is said, even though it be chaste, to wanton and loose ends;
+(the tone of the voice in conversation is grounded in the
+will-affection, and the conversation itself is grounded in the thought
+of the understanding;) which is a proof that the will and the
+understanding, with everything belonging to them, consequently the whole
+mind, and thence everything belonging to the body, from inmost
+principles to ultimates, abound with what is unchaste. I have been
+informed by the angels, that, with the greatest hypocrites, the unchaste
+principle is perceivable from hearing their conversation, however
+chastely they may talk, and also is made sensible from the sphere that
+issues from them; which is a further proof that unchastity resides in
+the inmost principles of their minds, and thence in the inmost
+principles of their bodies, and that the latter principles are
+exteriorly covered like a shell painted with figures of various colors.
+That a sphere of lasciviousness issues forth from the unchaste, is
+manifest from the statutes prescribed to the sons of Israel, ordaining
+that everything should be unclean that was touched even by the hand of
+those who were defiled by such unchaste persons. From these
+considerations it may be concluded that the case is similar in regard to
+the chaste, viz., that with them everything is chaste from inmost
+principles to ultimates, and that this is an effect of the chastity of
+conjugial love. Hence it is, that in the world it is said, "To the pure
+all things are pure, and to the defiled all things are defiled."
+
+141. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OF MONOGAMICAL
+MARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH ONE WIFE. The reason of
+this is, because with them conjugial love does not reside in the natural
+man, but enters into the spiritual man, and successively opens to itself
+a way to the essential spiritual marriage, or the marriage of good and
+truth, which is its origin, and conjoins itself therewith; for that love
+enters according to the increase of wisdom, which is according to the
+implantation of the church from the Lord, as has been abundantly shewn
+above. This cannot be effected with polygamists; for they divide
+conjugial love; and this love when divided, is not unlike the love of
+the sex, which in itself is natural; but on this subject something
+worthy of attention may be seen in the section on POLYGAMY.
+
+142. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IS CHASTE. This is,
+because love truly conjugial keeps pace with the state of the church in
+man (_homo_), and because the state of the church is from the Lord, as
+has been shewn in the foregoing section, n. 130, 131, and elsewhere;
+also because the church in its genuine truths is in the Word, and the
+Lord is there present in those truths. From these considerations it
+follows, that the chaste conjugial principle exists nowhere but in the
+Christian world, and still that there is a possibility of its existing
+elsewhere. By the Christian conjugial principle we mean the marriage of
+one man with one wife. That this conjugial principle is capable of being
+ingrafted into Christians, and of being transplanted hereditarily into
+the offspring from parents who are principled in love truly conjugial,
+and that hence both the faculty and the inclination to grow wise in the
+things of the church and of heaven may become connate, will be seen in
+its proper place. Christians, if they marry more wives than one, commit
+not only natural but also spiritual adultery: this will be shewn in the
+section on POLYGAMY.
+
+143. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASTITY. The reasons for
+this are, 1. Because it is from the Lord, and corresponds to the
+marriage of the Lord and the church. 2. Because it descends from the
+marriage of good and truth. 3. Because it is spiritual, in proportion as
+the church exists with man (_homo_). 4. Because it is the foundation and
+head of all celestial and spiritual loves. 5. Because it is the orderly
+seminary of the human race, and thereby of the angelic heaven. 6.
+Because on this account it also exists with the angels of heaven, and
+gives birth with them to spiritual offspring, which are love and wisdom.
+7. And because its uses are thus more excellent than the other uses of
+creation. From these considerations it follows, that love truly
+conjugial, viewed from its origin and in its essence, is pure and holy,
+so that it may be called purity and holiness, consequently essential
+chastity: but that nevertheless it is not altogether pure, either with
+men or angels, may be seen below in article VI, n. 146.
+
+144. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARE
+CHASTE. This follows from what has been above explained, that love truly
+conjugial is essential chastity, and from the considerations that
+delights constitute its life. That the delights of this love ascend and
+enter heaven, and in the way pass through the delights of the heavenly
+loves, in which the angels of heaven are principled; also, that they
+conjoin themselves with the delights of the conjugial love of the
+angels, has been mentioned above. Moreover, I have heard it declared by
+the angels, that they perceive those delights with themselves to be
+exalted and filled, while they ascend from chaste marriages on the
+earths: and when some by-standers, who were unchaste, inquired
+concerning the ultimate delights whether they were chaste, they assented
+and said, "How should it be otherwise? Are not these the delights of
+true conjugial love in their fulness?" The origin, nature, and quality
+of the delights of this love, may be seen above, n. 69: and also in the
+MEMORABLE RELATIONS, especially those which follow.
+
+145. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE LORD, CONJUGIAL LOVE
+IS MORE AND MORE PURIFIED AND RENDERED CHASTE. The reasons for this are,
+1. Because the first love, by which is meant the love previous to the
+nuptials and immediately after them, partakes somewhat of the love of
+the sex, and thus of the ardor belonging to the body not as yet
+moderated by the love of the spirit. 2. Because a man (_homo_) from
+natural is successively made spiritual; for he becomes spiritual in
+proportion as his rational principle, which is the medium between heaven
+and the world, begins to drive a soul from influx out of heaven, which
+is the case so far as it is affected and delighted with wisdom;
+concerning which wisdom see above, n. 130; and in proportion as this is
+effected, in the same proportion his mind is elevated into a superior
+_aura_, which is the continent of celestial light and heat, or, what is
+the same, of the wisdom and love in which the angels are principled; for
+heavenly light acts in unity with wisdom, and heavenly heat with love;
+and in proportion as wisdom and the love thereof increase, with married
+pairs, in the same proportion conjugial love is purified with them; and
+as this is effected successively, it follows that conjugial love is
+rendered more and more chaste. This spiritual purification may be
+compared with the purification of natural spirits, which is effected by
+the chemists, and is called defecation, rectification, castigation,
+acution, decantation, and sublimation; and wisdom purified may be
+compared with alcohol, which is a highly rectified spirit. 3. Now as
+spiritual wisdom in itself is of such a nature that it becomes more and
+more warmed with the love of growing wise, and by virtue of this love
+increases to eternity; and as this is effected in proportion as it is
+perfected by a kind of defecation, castigation, rectification, acution,
+decantation, and sublimation, and this by elevating and abstracting the
+intellect from the fallacies of the senses, and the will from the
+allurements of the body; it is evident that conjugial love, whose parent
+is wisdom, is in like manner rendered successively more and more pure,
+and thereby chaste. That the first state of love between married
+partners is a state of heat not yet tempered by light; but that it is
+successively tempered in proportion as the husband is perfected in
+wisdom, and the wife loves it in her husband, may be seen in the
+MEMORABLE RELATION, n. 137.
+
+146. It is however to be observed, that there is no conjugial love
+altogether chaste or pure either with men (_homines_) or with angels;
+there is still somewhat not chaste or not pure which adjoins or subjoins
+itself thereto; but this has a different origin from that which gives
+birth to what is unchaste: for with the angels the chaste principle is
+above and the non-chaste beneath, and there is as it were a door with a
+hinge interposed by the Lord, which is opened by determination, and is
+carefully prevented from standing open, lest the one principle should
+pass into the other, and they should mix together: for the natural
+principle of man from his birth is defiled and fraught with evils;
+whereas his spiritual principle is not so, because its birth is from the
+Lord, for it is regeneration; and regeneration is a successive
+separation from the evils to which a man is naturally inclined. That no
+love with either men or angels is altogether pure, or can be pure; but
+that the end, purpose, or intention of the will, is principally regarded
+by the Lord: and that therefore so far as a man is principled in a good
+end, purpose, or intention, and perseveres therein, so far he is
+initiated into purity, and so far he advances and approaches towards
+purity, may be seen above, n. 71.
+
+147. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL RENUNCIATION OF
+WHOREDOMS FROM A PRINCIPLE OF RELIGION. The reason of this is, because
+chastity is the removal of unchastity; it being a universal law, that so
+far as any one removes evil, so far a capacity is given for good to
+succeed in its place; and further, so far as evil is hated, so far good
+is loved; and also _vice versa_; consequently, so far as whoredom is
+renounced, so far the chastity of marriage enters. That conjugial love
+is purified and rectified according to the renunciation of whoredoms,
+every one sees from common perception as soon as it is mentioned and
+heard; thus before confirmation; but as all have not common perception,
+it is of importance that the subject should also be illustrated in the
+way of proof by such considerations as may tend to confirm it. These
+considerations are, that conjugial love grows cold as soon as it is
+divided, and this coldness causes it to perish; for the heat of unchaste
+love extinguishes it, as two opposite heats cannot exist together, but
+one must needs reject the other and deprive it of its potency. Whenever
+therefore the heat of conjugial love begins to acquire a pleasant
+warmth, and from a sensation of its delights to bud and flourish, like
+an orchard and garden in spring; the latter from the vernal temperament
+of light and heat from the sun of the natural world, but the former from
+the vernal temperament of light and heat from the sun of the spiritual
+world.
+
+148. There is implanted in every man (_homo_) from creation, and
+consequently from his birth, an internal and an external conjugial
+principle; the internal is spiritual, and the external natural: a man
+comes first into the latter, and as he becomes spiritual, he comes into
+the former. If therefore he remains in the external or natural conjugial
+principle, the internal or spiritual conjugial principle is veiled or
+covered, until he knows nothing respecting it; yea, until he calls it an
+ideal shadow without a substance: but if a man becomes spiritual, he
+then begins to know something respecting it, and afterwards to perceive
+something of its quality, and successively to be made sensible of its
+pleasantness, agreeableness, and delights; and in proportion as this is
+the case, the veil or covering between the external and internal, spoken
+of above, begins to be attenuated, and afterwards as it were to melt,
+and lastly to be dissolved and dissipated. When this effect takes place,
+the external conjugial principle remains indeed; but it is continually
+purged and purified from its dregs by the internal; and this, until the
+external becomes as it were the face of the internal, and derives its
+delight from the blessedness which is in the internal, and at the same
+time its life, and the delights of its potency. Such is the renunciation
+of whoredoms, by which the chastity of marriage exists. It may be
+imagined, that the external conjugial principle, which remains after the
+internal has separated itself from it, or it from itself, resembles the
+external principle not separated: but I have heard from the angels that
+they are altogether unlike; for that the external principle in
+conjunction with the internal, which they called the external of the
+internal, was void of all lasciviousness, because the internal cannot be
+lascivious, but only be delighted chastely; and that it imparts the same
+disposition to its external, wherein it is made sensible of its own
+delights: the case is altogether otherwise with the external separated
+from the internal; this they said, was lascivious in the whole and in
+every part. They compared the external conjugial principle derived from
+the internal to excellent fruit, whose pleasant taste and flavor
+insinuate themselves into its outward rind, and form this into
+correspondence with themselves; they compared it also to a granary,
+whose store is never diminished, but is continually recruited according
+to its consumption; whereas they compared the external principle,
+separate from the internal, to wheat in a winnowing machine, when it is
+put in motion about its axis; in which case the chaff only remains,
+which is dispersed by the wind; so it is with the conjugial principle,
+unless the adulterous principle be renounced.
+
+149. The reason why the chastity of marriage does not exist by the
+renunciation of whoredoms, unless it be made from a principle of
+religion, is, because a man (_homo_) without religion is not spiritual,
+but remains natural; and if the natural man renounces whoredoms, still
+his spirit does not renounce them; and thus, although it seems to
+himself that he is chaste by such renunciation, yet nevertheless
+unchastity lies inwardly concealed like corrupt matter in a wound only
+outwardly healed. That conjugial love is according to the state of the
+church with man, may be seen above n. 130. More on this subject may be
+seen in the exposition of article XI.
+
+150. VIII. CHASTITY CANNOT BE PREDICATED OF INFANTS, OR OF BOYS AND
+GIRLS, OR OF YOUNG MEN AND VIRGINS BEFORE THEY FEEL IN THEMSELVES THE
+LOVE OF THE SEX. This is because the chaste principle and the unchaste
+are predicated only of marriages, and of such things as relate to
+marriages, as may be seen above, n. 139; and of those who know nothing
+of the things relating to marriage, chastity is not predicable; for it
+is as it were nothing relating to them; and nothing cannot be an object
+either of affection or thought: but after this nothing there arises
+something, when the first motion towards marriage is felt, which is the
+love of the sex. That virgins and young men, before they feel in
+themselves the love of the sex, are commonly called chaste, is owing to
+ignorance of what chastity is.
+
+151. XI. CHASTITY CANNOT BE PREDICATED OF EUNUCHS SO BORN, OR OF EUNUCHS
+SO MADE. Eunuchs so born are those more especially with whom the
+ultimate of love is wanting from birth: and as in such case the first
+and middle principles are without a foundation on which to stand, they
+have therefore no existence; and if they exist, the persons in whom they
+exist have no concern to distinguish between the chaste principle and
+the unchaste, each being indifferent to them; but of these persons there
+are several distinctions. The case is nearly the same with eunuchs so
+made as with some eunuchs so born; but eunuchs so made, as they are both
+men and women, cannot possibly regard conjugial love any otherwise than
+as a phantasy, and the delights thereof as idle stories. If they have
+any inclination, it is rendered mute, which is neither chaste nor
+unchaste: and what is neither chaste nor unchaste, derives no quality
+from either the one or the other.
+
+152. X. CHASTITY CANNOT BE PREDICATED OF THOSE WHO DO NOT BELIEVE
+ADULTERIES TO BE EVILS IN REGARD TO RELIGION; AND STILL LESS OF THOSE
+WHO DO NOT BELIEVE THEM TO BE HURTFUL TO SOCIETY. The reason why
+chastity cannot be predicated of such is, because they neither know what
+chastity is nor even that it exists; for chastity relates to marriage,
+as was shewn in the first article of this section. Those who do not
+believe adulteries be evil in regard to religion, regard even marriages
+as unchaste; whereas religion with married pairs constitutes their
+chastity; thus such persons have nothing chaste in them, and therefore
+it is in vain to talk to them of chastity; these are confirmed
+adulterers: but those who do not believe adulteries to be hurtful to
+society, know still less than the others, either what chastity is or
+even that it exists; for they are adulterers from a determined purpose:
+if they say that marriages are less unchaste than adulteries, they say
+so merely with the mouth, but not with the heart, because marriages with
+them are cold, and those who speak from such cold concerning chaste
+heat, cannot have an idea of chaste heat in regard to conjugial love.
+The nature and quality of such persons, and of the ideas of their
+thought, and hence of the interior principles of their conversation,
+will be seen in the second part of this work,--ADULTEROUS LOVE AND ITS
+SINFUL PLEASURES.
+
+153. XI. CHASTITY CANNOT BE PREDICATED OF THOSE WHO ABSTAIN FROM
+ADULTERIES ONLY FOR VARIOUS EXTERNAL REASONS. Many believe that the mere
+abstaining from adulteries in the body is chastity; yet this is not
+chastity, unless at the same time there is an abstaining in spirit. The
+spirit of man (_homo_), by which is here meant his mind as to affections
+and thoughts, constitutes the chaste principle and the unchaste, for
+hence it flows into the body, the body being in all cases such as the
+mind or spirit is. Hence it follows, that those who abstain from
+adulteries in the body, without being influenced from the spirit are not
+chaste; neither are those chaste who abstain from them in spirit as
+influenced from the body. There are many assignable causes which make a
+man desist from adulteries in the body, and also in the spirit as
+influenced from the body; but still, he that does not desist from them
+in the body as influenced from the spirit, is unchaste; for the Lord
+says, "_That whosoever looketh upon another's woman, so as to lust after
+her, hath already committed adultery with her in his heart_," Matt. v.
+28. It is impossible to enumerate all the causes of abstinence from
+adulteries in the body only, they being various according to states of
+marriage, and also according to states of the body; for there are some
+persons who abstain from them from fear of the civil law and its
+penalties; some from fear of the loss of reputation and thereby of
+honor; some from fear of diseases which may be thereby contracted; some
+from fear of domestic quarrels on the part of the wife, whereby the
+quiet of their lives may be disturbed; some from fear of revenge on the
+part of the husband or relations; some from fear of chastisement from
+the servants of the family; some also abstain from motives of poverty,
+avarice, or imbecility, arising either from disease, from abuse, from
+age, or from impotence. Of these there are some also, who, because they
+cannot or dare not commit adultery in the body, condemn adulteries in
+the spirit; and thus they speak morally against adulteries, and in favor
+of marriages; but such person, unless in spirit they call adulteries
+accursed, and this from a religious principle in the spirit, are still
+adulterers; for although they do not commit them in the body, yet they
+do in the spirit; wherefore after death, when they become spirits, they
+speak openly in favor of them. From these considerations it is manifest,
+that even a wicked person may shun adulteries as hurtful; but that none
+but a Christian can shun them as sins. Hence then the truth of the
+proposition is evident, that chastity cannot be predicated of those who
+abstain from adulteries merely for various external reasons.
+
+154. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGES
+TO BE UNCHASTE. These, like the persons spoken of just above, n. 152, do
+not know either what chastity is, or even that it exists; and in this
+respect they are like those who make chastity to consist merely in
+celibacy, of whom we shall speak presently.
+
+155. XIII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO HAVE RENOUNCED
+MARRIAGE BY VOWS OF PERPETUAL CELIBACY, UNLESS THERE BE AND REMAIN IN
+THEM THE LOVE OF A LIFE TRULY CONJUGIAL. The reason why chastity cannot
+be predicated of these, is, because after a vow of perpetual celibacy,
+conjugial love is renounced; and yet it is of this love alone that
+chastity can be predicated: nevertheless there still remains an
+inclination to the sex implanted from creation, and consequently innate
+by birth; and when this inclination is restrained and subdued, it must
+needs pass away into heat, and in some cases into a violent burning,
+which, in rising from the body into the spirit, infests it, and with
+some persons defiles it; and there may be instances where the spirit
+thus defiled may defile also the principles of religion, casting them
+down from their internal abode, where they are in holiness, into things
+external, where they become mere matters of talk and gesture; therefore
+it was provided by the Lord, that celibacy should have place only with
+those who are in external worship, as is the case with all who do not
+address themselves to the Lord, or read the Word. With such, eternal
+life is not so much endangered by vows of celibacy attended with
+engagements to chastity, as it is with those who are principled in
+internal worship: moreover, in many instances that state of life is not
+entered upon from any freedom of the will, many being engaged therein
+before they attain to freedom grounded in reason, and some in
+consequence of alluring worldly motives. Of those who adopt that state
+with a view to have their minds disengaged from the world, that they may
+be more at leisure to apply themselves to divine things, those only are
+chaste with whom the love of a life truly conjugial either preceded that
+state or followed it, and with whom it remains; for the love of a life
+truly conjugial is that alone of which chastity is predicated. Wherefore
+also, after death, all who have lived in monasteries are at length freed
+from their vows and set at liberty, that, according to the interior vows
+and desires of their love, they may be led to choose a life either
+conjugial or extra-conjugial: if in such case they enter into conjugial
+life, those who have loved also the spiritual things of divine worship
+are given in marriage in heaven; but those who enter into
+extra-conjugial life are sent to their like, who dwell on the confines
+of heaven. I have inquired of the angels, whether those who have devoted
+themselves to works of piety, and given themselves up entirely to divine
+worship, and who thus have withdrawn themselves from the snares of the
+world and the concupiscences of the flesh, and with this view have vowed
+perpetual virginity, are received into heaven, and there admitted among
+the blessed to enjoy an especial portion of happiness according to their
+faith. To this the angels replied, that such are indeed received into
+heaven; but when they are made sensible of the sphere of conjugial love
+there, they become sad and fretful, and then, some of their own accord,
+some by asking leave, and some from being commanded, depart and are
+dismissed, and when they are out of that heaven, a way is opened for
+them to their consociates, who had been in a similar state of life in
+the world; and then from being fretful they become cheerful, and rejoice
+together.
+
+156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY.
+This is evident from what has been said above respecting marriage and
+celibacy. A state of marriage is to be preferred because it is a state
+ordained from creation; because it originates in the marriage of good
+and truth; because it corresponds with the marriage of the Lord and the
+church; because the church and conjugial love are constant companions;
+because its use is more excellent than all the other uses of the things
+of creation, for thence according to order is derived the increase of
+the human race, and also of the angelic heaven, which is formed from the
+human race: moreover, marriage constitutes the completeness of a man
+(_homo_); for by it he becomes a complete man, as will be shewn in the
+following chapter. All these things are wanting in celibacy. But if the
+proposition be taken for granted, that a state of celibacy is preferable
+to a state of marriage, and if this proposition be left to the mind's
+examination, to be assented to and established by confirming proofs,
+then the conclusion must be, that marriages are not holy, neither can
+they be chaste; yea, that chastity in the female sex belongs only to
+those, who abstain from marriage and vow perpetual virginity: and
+moreover, that those who have vowed perpetual celibacy are understood by
+the eunuchs _who make themselves eunuchs for the kingdom of heaven's
+sake_, Matt. xix. 12; not to mention other conclusions of a like nature;
+which, being grounded in a proposition that is not true, are also not
+true. The eunuchs who make themselves eunuchs for the kingdom of
+heaven's sake, are spiritual eunuchs, who are such as in marriages
+abstain from the evils of whoredoms: that Italian eunuchs are not meant,
+is evident.
+
+       *       *       *       *       *
+
+[Transcriber's Note: The out-of-order section numbers which follow are
+in the original text, as are the asterisks which do not seem to indicate
+footnotes.]
+
+151.* To the above I shall add TWO MEMORABLE RELATIONS. FIRST. As I was
+going home from the school of wisdom (concerning which, see above, n.
+132), I saw in the way an angel dressed in blue. He joined me and walked
+by my side, and said, "I see that you are come from the school of
+wisdom, and are made glad by what you heard there; and as I perceive
+that you are not a full inhabitant of this world, because you are at the
+same time in the natural world, and therefore know nothing of our
+Olympic gymnasia, where the ancient _sophi_ meet together, and by the
+information they collect from every new comer, learn what changes and
+successions wisdom has undergone and is still undergoing in your world;
+if you are willing I will conduct you to the place where several of
+those ancient _sophi_ and their sons, that is, their disciples, dwell."
+So he led me to the confines between the north and east; and while I was
+looking that way from a rising ground, lo! I saw a city, and on one side
+of it two small hills; that which was nearer to the city being lower
+than the other. "That city," said he, "is called Athens, the lower hill
+Parnassus, and the higher Helicon. They are so called, because in the
+city and around it dwell the wise men who formerly lived in Greece, as
+Pythagoras, Socrates, Aristippus, Xenophon, with their disciples and
+scholars." On my asking him concerning Plato and Aristotle, he said,
+"They and their followers dwell in another region, because they taught
+principles of rationality which relate to the understanding; whereas the
+former taught morality which relates to the life." He further informed
+me, that it was customary at times to depute from the city of Athens
+some of the students to learn from the literati of the Christians, what
+sentiments they entertain at this day respecting God, the creation of
+the universe, the immortality of the soul, the relative state of men and
+beasts, and other subjects of interior wisdom: and he added, that a
+herald had that day announced an assembly, which was a token that the
+emissaries had met with some strangers newly arrived from the earth, who
+had communicated some curious information. We then saw several persons
+going from the city and its suburbs, some having their heads decked with
+wreaths of laurel, some holding palms in their hands, some with books
+under their arms, and some with pens under the hair of the left temple.
+We mixed with the company, and ascended the hill with them; and lo! on
+the top was an octagonal palace, which they called the Palladium, into
+which we entered; within there were eight hexangular recesses, in each
+of which was a book-case and a table: at these recesses were seated the
+laureled _sophi_, and in the Palladium itself there were seats cut out
+of the rock, on which the rest were seated. A door on the left was then
+opened, through which the two strangers newly arrived from the earth
+were introduced; and after the compliments of salutation were paid, one
+of the laureled _sophi_ asked them, "WHAT NEWS FROM THE EARTH?" They
+replied, "This is news, that in forests there have been found men like
+beasts, or beasts like men: from their face and body they were known to
+have been born men, and to have been lost or left in the forests when
+they were two or three years old; they were not able to give utterance
+to any thought, nor could they learn to articulate the voice into any
+distinct expression; neither did they know the food suitable for them as
+the beasts do, but put greedily into their mouths whatever they found in
+the forest, whether it was clean or unclean; besides many other
+particulars of a like nature: from which some of the learned among us
+have formed several conjectures and conclusions concerning the relative
+state of men and beasts." On hearing this account, some of the ancient
+_sophi_ asked, "What were the conjectures and conclusions formed from
+the circumstances you have related?" The two strangers replied, "There
+were several: but they may all be comprised under the following: 1. That
+a man by nature, and also by birth, is more stupid and consequently
+viler than any beast; and that he remains so, unless he is instructed.
+2. That he is capable of being instructed, because he has learnt to
+frame articulate sounds, and thence to speak, and thereby has begun to
+express his thoughts, and this successively more and more perfectly
+until he has been able to express the laws of civil society; several of
+which are nevertheless impressed on beasts from their birth. 3. That
+beasts have rationality like men. 4. Therefore, that if beasts could
+speak, they would reason on any subject as acutely as men; a proof of
+which is, that they think from reason and prudence just as men do. 5.
+That the understanding is only a modification of light from the sun; the
+heat co-operating by means of ether, so that it is only an activity of
+interior nature; and that this activity may be so exalted as to appear
+like wisdom. 6. That therefore it is ridiculous to believe that a man
+lives after death any more than a beast; unless perchance, for some days
+after his decease, in consequence of an exhalation of the life of the
+body, he may appear as a mist under the form of a spectre, before he is
+dissipated into nature; just as a shrub raised up from its ashes,
+appears in the likeness of its own form. 7. Consequently that religion,
+which teaches a life after death, is a mere device, in order to keep the
+simple inwardly in bonds by its laws, as they are kept outwardly in
+bonds by the laws of the state." To this they added, that "people of
+mere ingenuity reason in this manner, but not so the intelligent:" and
+they were asked, "How do the intelligent reason?" They said they had not
+been informed; but they supposed that they must reason differently.
+
+152.* On hearing this relation, all those who were sitting at the tables
+exclaimed, "Alas! what times are come on the earth! What changes has
+wisdom undergone? How is she transformed into a false and infatuated
+ingenuity! The sun is set, and in his station beneath the earth is in
+direct opposition to his meridian altitude. From the case here adduced
+respecting such as have been left and found in forests, who cannot see
+that an uninstructed man is such as here represented? For is not the
+nature of his life determined by the nature of the instruction he
+receives? Is he not born in a state of greater ignorance than the
+beasts? Must he not learn to walk and to speak? Supposing he never
+learnt to walk, would he ever stand upright? And if he never learnt to
+speak, would he ever be able to express his thoughts? Is not every man
+such as instruction makes him,--insane from false principles, or wise
+from truths? and is not he that is insane from false principles,
+entirely possessed with an imagination that he is wiser than he that is
+wise from truths? Are there not instances of men who are so wild and
+foolish, that they are no more like men than those who have been found
+in forests? Is not this the case with such as have been deprived of
+memory? From all these considerations we conclude, that a man without
+instruction is neither a man nor a beast; but that he is a form, which
+is capable of receiving in itself that which constitutes a man; and thus
+that he is not born a man, but that he is made a man; and that a man is
+born such a form as to be an organ receptive of life from God, to the
+end that he may be a subject into which God may introduce all good, and,
+by union with himself, may make him eternally blessed. We have perceived
+from your conversation, that wisdom at this day is so far extinguished
+or infatuated, that nothing at all is known concerning the relative
+state of the life of men and of beasts; and hence it is that the state
+of the life of man after death is not known: but those who are capable
+of knowing this, and yet are not willing, and in consequence deny it, as
+many Christians do, may fitly be compared to such as are found in
+forests: not that they are rendered so stupid from a want of
+instruction, but that they have rendered themselves so by the fallacies
+of the senses, which are the darkness of truths."
+
+153.* At that instant a certain person standing in the middle of the
+Palladium, and holding in his hand a palm, said, "Explain, I pray, this
+arcanum, How a man, created a form of God, could be changed into a form
+of the devil. I know that the angels of heaven are forms of God and that
+the angels of hell are forms of the devil, and that the two forms are
+opposite to each other, the latter being insanities, the former wisdoms.
+Tell me, therefore, how a man, created a form of God, could pass from
+day into such night, as to be capable of denying God and life eternal."
+To this the several teachers replied in order; first the Pythagoreans,
+next the Socratics, and afterwards the rest: but among them there was a
+certain Platonist, who spoke last; and his opinion prevailed, which was
+to this effect; That the men of the saturnine or golden age knew and
+acknowledged that they were forms receptive of life from God; and that
+on this account wisdom was inscribed on their souls and hearts, and
+hence they saw truth from the light of truth, and by truths perceived
+good from the delight of the love thereof: but as mankind in the
+following ages receded from the acknowledgement that all the truth of
+wisdom and the consequent good of love belonging to them, continually
+flowed in from God, they ceased to be habitations of God; and then also
+discourse with God, and consociation with angels ceased: for the
+interiors of their minds were bent from their direction, which had been
+elevated upwards to God from God, into a direction more and more
+oblique, outwardly into the world, and thereby to God from God through
+the world, and at length inverted into an opposite direction, which is
+downwards to self; and as God cannot be looked at by a man interiorly
+inverted, and thereby averted, men separated themselves from God, and
+were made forms of hell or devils. From these considerations it follows,
+that in the first ages they acknowledged in heart and soul, that all the
+good of love and the consequent true wisdom, were derived to them from
+God, and also that they were God's in them: and thus that they were mere
+recipients of life from God, and hence were called images of God, sons
+of God, and born of God: but that in succeeding ages they did not
+acknowledge this in heart and soul, but by a certain persuasive faith,
+next by an historical faith, and lastly only with the mouth; and this
+last kind of acknowledgement is no acknowledgement at all; yea, it is in
+fact a denial at heart. From these considerations it may be seen what is
+the quality of the wisdom which prevails at this day on the earth among
+Christians, while they do not know the distinction between a man and a
+beast, notwithstanding their being in possession of a written
+revelation, whereby they may be inspired by God: and hence many believe,
+that in case a man lives after death, a beast must live also; or because
+a beast is not to live after death, neither will a man. Is not our
+spiritual light, which enlightens the sight of the mind, become thick
+darkness with them? and is not their natural light, which only
+enlightens the bodily sight, become brightness to them?
+
+154.* After this they all turned towards the two strangers, and thanked
+them for their visit, and for the relation they had given, and entreated
+them to go and communicate to their brethren what they had heard. The
+strangers replied that they would endeavor to confirm their brethren in
+this truth, that so far as they ascribe all the good of charity and the
+truth of faith to the Lord, and not to themselves, so far they are men,
+and so far they become angels of heaven.
+
+155.* THE SECOND MEMORABLE RELATION. One morning I was awoke by some
+delightful singing which I heard at a height above me, and in
+consequence, during the first watch, which is internal, pacific, and
+sweet, more than the succeeding part of the day, I was in a capacity of
+being kept for some time in the spirit as it were out of the body, and
+of attending carefully to the affection which was sung. The singing of
+heaven is an affection of the mind, sent forth through the mouth as a
+tune: for the tone of the voice in speaking, separate from the discourse
+of the speaking, and grounded in the affection of love, is what gives
+life to the speech. In that state I perceived that it was the affection
+of the delights of conjugial love, which was made musical by wives in
+heaven: that this was the case, I observed from the sound of the song,
+in which those delights were varied in a wonderful manner. After this I
+arose, and looked into the spiritual world; and lo! in the east, beneath
+the sun, there appeared as it were a GOLDEN SHOWER. It was the morning
+dew descending in great abundance, which, catching the sun's rays,
+exhibited to my eyes the appearance of a golden shower. In consequence
+of this I became fully awake, and went forth in the spirit, and asked an
+angel who then happened to meet me, whether he saw a golden shower
+descending from the sun? He replied, that he saw one whenever he was
+meditating on conjugial love; and at the same time turning his eyes
+towards the sun, he added, "That shower falls over a hall, in which are
+three husbands with their wives, who dwell in the midst of an eastern
+paradise. Such a shower is seen falling from the sun over that hall,
+because with those husbands and wives there resides wisdom respecting
+conjugial love and its delights; with the husbands respecting conjugial
+love, and with the wives respecting its delights. But I perceive that
+you are engaged in meditating on the delights of conjugial love: I will
+therefore conduct you there, and introduce you to them." He led me
+through paradisiacal scenery to houses built of olive wood, having two
+cedar columns before the gate, and introduced me to the husbands, and
+asked their permission for me to converse with them in the presence of
+the wives. They consented, and called their wives. These looked into my
+eyes most shrewdly; upon which I asked them, "Why do you do so?" They
+said, "We can thereby discover exquisitely what is your inclination and
+consequent affection, and your thought grounded in affection, respecting
+the love of the sex; and we see that you are meditating intensely, but
+still chastely, concerning it." And they added, "What do you wish us to
+tell you on the subject?" I replied, "Tell me, I pray, something
+respecting the delights of conjugial love." The husbands assented,
+saying, "If you are so disposed, give them some information in regard to
+those delights: their ears are chaste." They asked me, "Who taught you
+to question us respecting the delights of that love? Why did you not
+question our husbands?" I replied, "This angel, who accompanies me,
+informed me, that wives are the recipients and sensories of those
+delights, because they are born loves; and all delights are of love." To
+this they replied with a smile, "Be prudent, and declare nothing of this
+sort except ambiguously; because it is a wisdom deeply seated in the
+hearts of our sex, and is not discovered to any husband, unless he be
+principled in love truly conjugial. There are several reasons for this,
+which we keep entirely to ourselves." Then the husbands said, "Our wives
+know all the states of our minds, none of which are hid from them: they
+see, perceive, and are sensible of whatever proceeds from our will. We,
+on the other hand, know nothing of what passes with our wives. This
+faculty is given to wives, because they are most tender loves, and as it
+were burning zeals for the preservation of friendship and conjugial
+confidence, and thereby of all the happiness of life, which they
+carefully attend to, both in regard to their husbands and themselves, by
+virtue of a wisdom implanted in their love, which is so full of
+prudence, that they are unwilling to say, and consequently cannot say,
+that they love, but that they are loved." I asked the wives, "Why are
+you unwilling, and consequently cannot say so?" They replied, "If the
+least hint of the kind were to escape from the mouth of a wife, the
+husband would be seized with coolness, which would entirely separate him
+from all communication with his wife, so that he could not even bear to
+look upon her; but this is the case only with those husbands who do not
+hold marriages to be holy, and therefore do not love their wives from
+spiritual love: it is otherwise with those who do. In the minds of the
+latter this love is spiritual, and by derivation thence in the body is
+natural. We in this hall are principled in the latter love by derivation
+from the former; therefore we trust our husbands with our secrets
+respecting our delights of conjugial love." Then I courteously asked
+them to disclose to me some of those secrets: they then looked towards a
+window on the southern quarter, and lo! there appeared a white dove,
+whose wings shone as if they were of silver, and its head was crested
+with a crown as of gold: it stood upon a bough, from which there went
+forth an olive; and while it was in the attempt to spread out its wings,
+the wives said, "We will communicate something: the appearing of that
+dove is a token that we may. Every man (_vir_)" they continued, "has
+five senses, seeing, hearing, smelling, taste, and touch; but we have
+likewise a sixth, which is the sense of all the delights of the
+conjugial love of the husband; and this sense we have in the palms of
+our hands, while we touch the breasts, arms, hands, or cheeks, of our
+husbands, especially their breasts; and also while we are touched by
+them. All the gladness and pleasantness of the thoughts of their minds
+(_mentium_), all the joys and delights of their minds (_animarum_) and
+all the festive and cheerful principles of their bosoms, pass from them
+to us, and become perceptible, sensible, and tangible: we discern them
+as exquisitely and distinctly as the ear does the tune of a song, and
+the tongue the taste of dainties; in a word, the spiritual delights of
+our husbands put on with us a kind of natural embodiment; therefore they
+call us the sensory organs of chaste conjugial love, and thence its
+delights. But this sixth sense of ours exists, subsists, persists, and
+is exalted in the degree in which our husbands love us from wisdom and
+judgement, and in which we in our turn love them from the same
+principles in them. This sense in our sex is called in the heavens the
+sport of wisdom with its love, and of love with its wisdom." From this
+information I became desirous of asking further questions concerning the
+variety of their delights. They said, "It is infinite; but we are
+unwilling and therefore unable to say more; for the dove at our window,
+with the olive branch under his feet, is flown away." I waited for its
+return, but in vain. In the meantime I asked the husbands, "Have you a
+like sense of conjugial love?" They replied, "We have a like sense in
+general, but not in particular. We enjoy a general blessedness, delight,
+and pleasantness, arising from the particulars of our wives; and this
+general principle, which we derive from them, is serenely peaceful." As
+they said this, lo! through the window there appeared a swan standing on
+a branch of a fig-tree, which spread out his wings and flew away. On
+seeing this, the husbands said, "This is a sign for us to be silent
+respecting conjugial love: come again some other time, and perhaps you
+may hear more." They then withdrew, and we took our leave.
+
+       *       *       *       *       *
+
+ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE
+LORD'S WORDS,--THEY ARE NO LONGER TWO, BUT ONE FLESH.
+
+156.* That at creation there was implanted in the man and the woman an
+inclination and also a faculty of conjunction as into a one, and that
+this inclination and this faculty are still in man and woman, is evident
+from the book of creation, and at the same time from the Lord's words.
+In the book of creation, called GENESIS, it is written, "_Jehovah God
+builded the rib, which he had taken from the man, into a woman, and
+brought her to the man. And the man said, This now is bone of my bones,
+and flesh of my flesh. She shall be called Woman, because she was taken
+out of man; for this cause shall a man leave his father and his mother,
+and shall cleave to his wife: and they shall be one flesh_," chap. ii.
+22-24. The Lord also says in Matthew, "_Have ye not read, that he that
+made them from the beginning, made them a male and a female, and said,
+For this cause shall a man leave father and mother, and shall cleave to
+his wife; and they TWO SHALL BECOME ONE FLESH? WHEREFORE THEY ARE NO
+LONGER TWO, BUT ONE FLESH_," chap. xix. 4-6. From this it is evident,
+that the woman was created out of the man (_vir_), and that each has an
+inclination and faculty to reunite themselves into a one. That such
+reunion means into one man (_homo_), is also evident from the book of
+creation, where both together are called man (_homo_); for it is
+written, "_In the day that God created man (homo), he created them a
+male and a female, and called their name Man (homo)_," chap. v. 2. It is
+there written, he called their name Adam; but Adam and man are one
+expression in the Hebrew tongue: moreover, both together are called man
+in the same book, chap. i. 27; chap. iii. 22-24. One flesh also
+signifies one man; as is evident from the passages in the Word where
+mention is made of all flesh, which signifies every man, as Gen. chap.
+vi. 12, 13, 17, 19; Isaiah xl. 5, 6; chap. xlix. 26; chap. lxvi. 16, 23,
+24; Jer. xxv. 31; chap, xxxii. 27; chap. xlv. 5; Ezek. xx. 48; chap.
+xxi. 4, 5; and other passages. But what is meant by the man's rib, which
+was builded into a woman; what by the flesh, which was closed up in the
+place thereof, and thus what by bone of my bones, and flesh of my flesh;
+and what by a father and a mother, whom a man (_vir_) shall leave after
+marriage; and what by cleaving to a wife, has been shewn in the ARCANA
+COELESTIA; in which work the two books, Genesis and Exodus, are
+explained as to the spiritual sense. It is there proved that a rib does
+not mean a rib,--nor flesh, flesh,--nor a bone, a bone,--nor cleaving
+to, cleaving to; but that they signify spiritual things, which
+correspond thereto, and consequently are signified thereby. That
+spiritual things are understood, which from two make one man (_homo_),
+is evident from this consideration, that conjugial love conjoins them,
+and this love is spiritual. That the love of the man's wisdom is
+transferred into the wife, has been occasionally observed above, and
+will be more fully proved in the following sections: at this time it is
+not allowable to digress from the subject proposed, which is concerning
+the conjunction of two married partners into one flesh by a union of
+souls and minds. This union we will elucidate by treating of it in the
+following order. I. _From creation there is implanted in each sex a
+faculty and inclination, whereby they are able and willing to be
+conjoined together as it were into a one._ II. _Conjugial love conjoins
+two souls, and thence two minds into a one._ III. _The will of the wife
+conjoins itself with the understanding of the man, and thence the
+understanding of the man conjoins itself with the will of the wife._ IV.
+_The inclination to unite the man to herself is constant and perpetual
+with the wife; but is inconstant and alternate with the man._ V.
+_Conjunction is inspired into the man from the wife according to her
+love, and is received by the man according to his wisdom._ VI. _This
+conjunction is effected successively from the first days of marriage;
+and with those who are principled in love truly conjugial, is effected
+more and more thoroughly to eternity._ VII. _The conjunction of the wife
+with the rational wisdom of the husband is effected from within, but
+with this moral wisdom from without._ VIII. _For the sake of this
+conjunction as an end, the wife has a perception of the affections of
+the husband, and also the utmost prudence in moderating them._ IX.
+_Wives conceal this perception with themselves, and hide it from their
+husbands, for reasons of necessity, in order that conjugial love,
+friendship, and confidence, and thereby the blessedness of dwelling
+together, and the happiness of life may he secured._ X. _This perception
+is the wisdom of the wife, and is not communicable to the man; neither
+is the rational wisdom of the man communicable to the wife._ XI. _The
+wife, from a principle of love, is continually thinking about the man's
+inclination to her, with the purpose of joining him to herself: it is
+otherwise with the man._ XII. _The wife conjoins herself to the man, by
+applications to the desires of his will._ XIII. _The wife is conjoined
+to her husband by the sphere of her life flowing from the love of him._
+XIV. _The wife is conjoined to the husband by the appropriation of the
+powers of his virtue; which however is effected according to their
+mutual spiritual love._ XV. _Thus the wife receives in herself the image
+of her husband, and thence perceives, sees, and is sensible of, his
+affections._ XVI. _There are duties proper to the husband, and others
+proper to the wife; and the wife cannot enter into the duties proper to
+the husband, nor the husband into the duties proper to the wife, so as
+to perform them aright._ XVII. _These duties, also, according to mutual
+aid, conjoin the two into a one, and at the same time constitute one
+house._ XVIII. _Married partners, according to these conjunctions,
+become one man (homo) more and more._ XIX. _Those who are principled in
+love truly conjugial, are sensible of their being a united man, and as
+it were one flesh._ XX. _Love truly conjugial, considered in itself, is
+a union of souls, a conjunction of minds, and an endeavor towards
+conjunction in the bosoms and thence in the body._ XXI. _The states of
+this love are innocence, peace, tranquillity, inmost friendship, full
+confidence, and a mutual desire of mind and heart to do very good to
+each other; and the states derived from these are blessedness,
+satisfaction, delight, and pleasure; and from the eternal enjoyment of
+these is derived heavenly felicity._ XXII. _These things can only exist
+in the marriage of one man with one wife._ We proceed now to the
+explanation of these articles.
+
+157. I. FROM CREATION THERE IS IMPLANTED IN EACH SEX A FACULTY AND
+INCLINATION, WHEREBY THEY ARE ABLE AND WILLING TO BE JOINED TOGETHER, AS
+IT WERE INTO A ONE. That the woman was taken out of the man, was shewn
+just above from the book of creation; hence it follows, that there is in
+each sex a faculty and inclination to join themselves together into a
+one; for that which is taken out of anything, derives and retains its
+constituent principle, from the principle proper to the thing whence it
+was taken; and as this derived principle is of a similar nature with
+that from which it was derived, it seeks after a reunion; and when it is
+reunited, it is as in itself when it is in that from whence it came, and
+_vice versa_. That there is a faculty of conjunction of the one sex with
+the other, or that they are capable of being united, is universally
+allowed; and also that there is an inclination to join themselves the
+one with the other; for experience supplies sufficient confirmation in
+both cases.
+
+158. II. CONJUGIAL LOVE CONJOINS TWO SOULS, AND THENCE TWO MINDS, INTO A
+ONE. Every man consists of a soul, a mind, and a body. The soul is his
+inmost, the mind his middle, and the body his ultimate constituent. As
+the soul is a man's inmost principle, it is, from its origin, celestial;
+as the mind is his middle principle, it is, from its origin, spiritual;
+and as the body is his ultimate principle, it is, from its origin,
+natural. Those things, which, from their origin, are celestial and
+spiritual, are not in space, but in the appearance of space. This also
+is well known in the word; therefore it is said, that neither extension
+nor place can be predicated of spiritual things. Since therefore spaces
+are appearances, distances also and presences are appearances. That the
+appearances of distances and presences in the spiritual world are
+according to proximities, relationships, and affinities of love, has
+been frequently pointed out and confirmed in small treatises respecting
+that world. These observations are made, in order that it may be known
+that the souls and minds of men are not in space like their bodies;
+because the former, as was said above, from their origin, are celestial
+and spiritual; and as they are not in space, they may be joined together
+as into a one, although their bodies at the same time are not so joined.
+This is the case especially with married partners, who love each other
+intimately: but as the woman is from the man, and this conjunction is a
+species of reunion, it may be seen from reason, that it is not a
+conjunction into a one, but an adjunction, close and near according to
+the love, and approaching to contact with those who are principled in
+love truly conjugial. This adjunction may be called spiritual dwelling
+together; which takes place with married partners who love each other
+tenderly, however distant their bodies may be from each other. Many
+experimental proofs exist, even in the natural world, in confirmation of
+these observations. Hence it is evident, that conjugial love conjoins
+two souls and minds into a one.
+
+159. III. THE WILL OF THE WIFE CONJOINS ITSELF WITH THE UNDERSTANDING OF
+THE MAN, AND THENCE THE UNDERSTANDING OF THE MAN WITH THE WILL OF THE
+WIFE. The reason of this is, because the male is born to become
+understanding, and the female to become will, loving the understanding
+of the male; from which consideration it follows, that conjugial
+conjunction is that of the will of the wife with the understanding of
+the man, and the reciprocal conjunction of the understanding of the man
+with the will of the wife. Every one sees that the conjunction of the
+understanding and the will is of the most intimate kind; and that it is
+such, that the one faculty can enter into the other, and be delighted
+from and in the conjunction.
+
+160. IV. THE INCLINATION TO UNITE THE MAN TO HERSELF IS CONSTANT AND
+PERPETUAL WITH THE WIFE, BUT INCONSTANT AND ALTERNATE WITH THE MAN. The
+reason of this is, because love cannot do otherwise than love and unite
+itself, in order that it may be loved in return, this being its very
+essence and life; and women are born loves; whereas men, with whom they
+unite themselves in order that they may be loved in return, are
+receptions. Moreover love is continually efficient; being like heat,
+flame, and fire, which perish if their efficiency is checked. Hence the
+inclination to unite the man to herself is constant and perpetual with
+the wife: but a similar inclination does not operate with the man
+towards the wife, because the man is not love, but only a recipient of
+love; and as a state of reception is absent or present according to
+intruding cares, and to the varying presence or absence of heat in the
+mind, as derived from various causes, and also according to the increase
+and decrease of the bodily powers, which do not return regularly and at
+stated periods, it follows, that the inclination to conjunction is
+inconstant and alternate with men.
+
+161. V. CONJUNCTION IS INSPIRED INTO THE MAN FROM THE WIFE ACCORDING TO
+HER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That love
+and consequent conjunction is inspired into the man by the wife, is at
+this day concealed from the men; yea, it is universally denied by them;
+because wives insinuate that the men alone love, and that they
+themselves receive; or that the men are loves, and themselves
+obediences: they rejoice also in heart when the men believe it to be so.
+There are several reasons why they endeavour to persuade the men of
+this, which are all grounded in their prudence and circumspection;
+respecting which, something shall be said in a future part of this work,
+particularly in the chapter ON THE CAUSES OF COLDNESS, SEPARATIONS, AND
+DIVORCES BETWEEN MARRIED PARTNERS. The reason why men receive from their
+wives the inspiration or insinuation of love, is, because nothing of
+conjugial love, or even of the love of the sex, is with the men, but
+only with wives and females. That this is the case, has been clearly
+shewn me in the spiritual world. I was once engaged in conversation
+there on this subject; and the men, in consequence of a persuasion
+infused from their wives, insisted that they loved and not the wives;
+but that the wives received love from them. In order to settle the
+dispute respecting this arcanum, all the females, married and unmarried,
+were withdrawn from the men, and at the same time the sphere of the love
+of the sex was removed with them. On the removal of this sphere, the men
+were reduced to a very unusual state, such as they had never before
+perceived, at which they greatly complained. Then, while they were in
+this state, the females were brought to them, and the wives to the
+husbands; and both the wives and the other females addressed them in the
+tenderest and most engaging manner; but they were cold to their
+tenderness, and turned away, and said one to another, "What is all this?
+what is a female?" And when some of the women said that they were their
+wives, they replied, "What is a wife? we do not know you." But when the
+wives began to be grieved at this absolutely cold indifference of the
+men, and some of them to shed tears, the sphere of the love of the
+female sex, and the conjugial sphere, which had for a time been
+withdrawn from the men, was restored; and then the men instantly
+returned into their former state, the lovers of marriage into their
+state, and the lovers of the sex into theirs. Thus the men were
+convinced, that nothing of conjugial love, or even of the love of the
+sex, resides with them, but only with the wives and females.
+Nevertheless, the wives afterwards from their prudence induced the men
+to believe, that love resides with the men, and that some small spark of
+it may pass from them into the wives. This experimental evidence is here
+adduced, in order that it may be known, that wives are loves and men
+recipients. That men are recipients according to their wisdom,
+especially according to this wisdom grounded in religion, that the wife
+only is to be loved, is evident from this consideration, that so long as
+the wife only is loved, the love is concentrated; and because it is also
+ennobled, it remains in its strength, and is fixed and permanent; and
+that in any other case it would be as when wheat from the granary is
+cast to the dogs, whereby there is scarcity at home.
+
+162. VI. THIS CONJUNCTION IS EFFECTED SUCCESSIVELY FROM THE FIRST DAYS
+OF MARRIAGE; AND WITH THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL,
+IT IS EFFECTED MORE AND MORE THOROUGHLY TO ETERNITY. The first heat of
+marriage does not conjoin; for it partakes of the love of the sex, which
+is the love of the body and thence of the spirit; and what is in the
+spirit, as derived from the body, does not long continue; but the love
+which is in the body, and is derived from the spirit, does continue. The
+love of the spirit, and of the body from the spirit, is insinuated into
+the souls and minds of married partners, together with friendship and
+confidence. When these two (friendship and confidence) conjoin
+themselves with the first love of marriage, there is effected conjugial
+love, which opens the bosoms, and inspires the sweets of that love; and
+this more and more thoroughly, in proportion as those two principles
+adjoin themselves to the primitive love, and that love enters into them,
+and _vice versa_.
+
+163. VII. THE CONJUNCTION OF THE WIFE WITH THE RATIONAL WISDOM OF THE
+HUSBAND IS EFFECTED FROM WITHIN, BUT WITH HIS MORAL WISDOM FROM WITHOUT.
+That wisdom with men is two-fold, rational and moral, and that their
+rational wisdom is of the understanding alone, and their moral wisdom is
+of the understanding and the life together, may be concluded and seen
+from mere intuition and examination. But in order that it may be known
+what we mean by the rational wisdom of men, and what by their moral
+wisdom, we will enumerate some of the specific distinctions. The
+principles constituent of their rational wisdom are called by various
+names; in general they are called knowledge, intelligence, and wisdom;
+but in particular they are called rationality, judgement, capacity,
+erudition, and sagacity; but as every one has knowledge peculiar to his
+office, therefore they are multifarious; for the clergy, magistrates,
+public officers, judges, physicians and chemists, soldiers and sailors,
+artificers and laborers, husbandmen, &c., have each their peculiar
+knowledge. To rational wisdom also appertain all the knowledge into
+which young men are initiated in the schools, and by which they are
+afterwards initiated into intelligence, which also are called by various
+names, as philosophy, physics, geometry, mechanics, chemistry,
+astronomy, jurisprudence, politics, ethics, history, and several others,
+by which, as by doors, an entrance is made into things rational, which
+are the ground of rational wisdom.
+
+164. But the constituents of moral wisdom with men are all the moral
+virtues, which have respect to life, and enter into it, and also all the
+spiritual virtues, which flow from love to God and love towards our
+neighbour, and centre in those loves. The virtues which appertain to the
+moral wisdom of men are also of various kinds, and are called
+temperance, sobriety, probity, benevolence, friendship, modesty,
+sincerity, courtesy, civility, also carefulness, industry, quickness of
+wit, alacrity, munificence, liberality, generosity, activity,
+intrepidity, prudence and many others. Spiritual virtues with men are
+the love of religion, charity, truth, conscience, innocence, and many
+more. The latter virtues and also the former, may in general be referred
+to love and zeal for religion, for the public good, for a man's country,
+for his fellow-citizens, for his parents, for his married partner, and
+for his children. In all these, justice and judgement have dominion;
+justice having relation to moral, and judgement to rational wisdom.
+
+165. The reason why the conjunction of the wife with the man's rational
+wisdom is from within, is, because this wisdom belongs to the man's
+understanding, and ascends into the light in which women are not and
+this is the reason why women do not speak from that wisdom; but, when
+the conversation of the men turns on subjects proper thereto, they
+remain silent and listen. That nevertheless such subjects have place
+with the wives from within, is evident from their listening thereto, and
+from their inwardly recollecting what had been said, and favoring those
+things which they had heard from their husbands. But the reason why the
+conjunction of the wife with the moral wisdom of the man is from
+without, is, because the virtues of that wisdom for the most part are
+akin to similar virtues with the women, and partake of the man's
+intellectual will, with which the will of the wife unites and
+constitutes a marriage; and since the wife knows those virtues
+appertaining to the man more than the man himself does, it is said that
+the conjunction of the wife with those virtues is from without.
+
+166. VIII. FOR THE SAKE OF THIS CONJUNCTION AS AN END, THE WIFE HAS A
+PERCEPTION OF THE AFFECTIONS OF THE HUSBAND, AND ALSO THE UTMOST
+PRUDENCE IN MODERATING THEM. That wives know the affections of their
+husbands, and prudently moderate them, is among the arcana of conjugial
+love which lie concealed with wives. They know those affections by three
+senses, the sight, the hearing, and the touch, and moderate them while
+their husbands are not at all aware of it. Now as the reasons of this
+are among the arcana of wives, it does not become me to disclose them
+circumstantially; but as it is becoming for the wives themselves to do
+so, therefore four MEMORABLE RELATIONS are added to this chapter, in
+which those reasons are disclosed by the wives: two of the RELATIONS are
+taken from the three wives that dwelt in the hall, over which was seen
+falling as it were a golden shower; and two from the seven wives that
+were sitting in the garden of roses. A perusal of these RELATIONS will
+unfold this arcanum.
+
+167. IX. WIVES CONCEAL THIS PERCEPTION WITH THEMSELVES AND HIDE IT FROM
+THEIR HUSBANDS, FOR REASONS OF NECESSITY, IN ORDER THAT CONJUGIAL LOVE,
+FRIENDSHIP, AND CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLING
+TOGETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The concealing and
+hiding of the perception of the affections of the husband by the wives,
+are said to be of necessity; because if they should reveal them, they
+would cause a complete alienation of their husbands, both in mind and
+body. The reason of this is, because there resides deep in the minds of
+many men a conjugial coldness, originating in several causes, which will
+be enumerated in the chapter ON THE CAUSES OF COLDNESSES, SEPARATION,
+AND DIVORCES BETWEEN MARRIED PARTNERS. This Coldness, in case the wives
+should discover the affections and inclinations of their husbands, would
+burst forth from its hiding places, and communicate its cold, first to
+the interiors of the mind, afterwards to the breast, and thence to the
+ultimates of love which are appropriated to generation; and these being
+affected with cold, conjugial love would be banished to such a degree,
+that there would not remain any hope of friendship, of confidence, of
+the blessedness of dwelling together, and thence of the happiness of
+life; when nevertheless wives are continually feeding on this hope. To
+make this open declaration, that they know their husbands' affections
+and inclinations of love, carries with it a declaration and publication
+of their own love: and it is well known, that so far as wives make such
+a declaration, so far the men grow cold and desire a separation. From
+these considerations the truth of this proposition is manifest, that the
+reasons why wives conceal their perception with themselves, and hide it
+from their husbands, are reasons of necessity.
+
+168. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE, AND IS NOT
+COMMUNICABLE TO THE MAN; NEITHER IS THE RATIONAL WISDOM OF THE MAN
+COMMUNICABLE TO THE WIFE. This follows from the distinction subsisting
+between the male principle and the female. The male principle consists
+in perceiving from the understanding, and the female in perceiving from
+love: and the understanding perceives also those things which are above
+the body and are out of the world; for the rational and spiritual sight
+reaches to such objects; whereas love reaches no further than to what it
+feels; when it reaches further, it is in consequence of conjunction with
+the understanding of the man established from creation: for the
+understanding has relation to light, and love to heat; and those things
+which have relation to light, are seen, and those which have relation to
+heat, are felt. From these considerations it is evident, that from the
+universal distinction subsisting between the male principle and the
+female, the wisdom of the wife is not communicable to the man, neither
+is the wisdom of the man communicable to the wife: nor, further, is the
+moral wisdom of the man communicable to women, so far as it partakes of
+his rational wisdom.
+
+169. XI. THE WIFE FROM A PRINCIPLE OF LOVE IN CONTINUALLY THINKING ABOUT
+THE MAN'S INCLINATION TO HER, WITH THE PURPOSE OF JOINING HIM TO
+HERSELF: IT IS OTHERWISE WITH THE MAN. This agrees with what was
+explained above; namely, that the inclination to unite the man to
+herself is constant and perpetual with the wife, but inconstant and
+alternate with the man; see n. 160: hence it follows, that the wife's
+thoughts are continually employed about her husband's inclination to
+her, with the purpose of joining him to herself. Her thoughts concerning
+her husband are interrupted indeed by domestic concerns; but still they
+remain in the affection of her love; and this affection does not
+separate itself from the thoughts with women, as it does with men: these
+things, however, I relate from hearsay; see the two MEMORABLE RELATIONS
+from the seven wives sitting in the rose-garden, which are annexed to
+some of the following chapters.
+
+170. XII. THE WIFE CONJOINS HERSELF TO THE MAN BY APPLICATIONS TO THE
+DESIRES OF HIS WILL. This being generally known and admitted, it is
+needless to explain it.
+
+171. XIII. THE WIFE IS CONJOINED TO HER HUSBAND BY THE SPHERE OF HER
+LIFE FLOWING FROM THE LOVE OF HIM. There flows, yea there overflows,
+from every man (_homo_) a spiritual sphere, derived from the affections
+of his love, which encompasses him, and infuses itself into the natural
+sphere derived from the body, so that the two spheres are conjoined.
+That a natural sphere is continually flowing, not only from men, but
+also from beasts, yea from trees, fruits, flowers, and also from metals,
+is generally known. The case is the same in the spiritual world; but the
+spheres flowing from subjects in that world are spiritual, and those
+which emanate from spirits and angels are altogether spiritual; because
+there appertain thereto affections of love, and thence interior
+perceptions and thoughts. This is the origin of all sympathy and
+antipathy, and likewise of all conjunction and disjunction, and,
+according thereto, of presence and absence in the spiritual world: for
+what is of a similar nature or concordant causes conjunction and
+presence, and what is of a dissimilar nature and discordant causes
+disjunction and absence; therefore those spheres cause distances in that
+world. What effects those spiritual spheres produce in the natural
+world, is also known to some. The inclinations of married partners
+towards each other are from no other origin. They are united by
+unanimous and concordant spheres, and disunited by adverse and
+discordant spheres; for concordant spheres are delightful and grateful,
+whereas discordant spheres are undelightful and ungrateful. I have been
+informed by the angels, who are in a clear perception of those spheres,
+that every part of a man, both interior and exterior, renews itself;
+which is effected by solutions and reparations; and that hence arises
+the sphere which continually issues forth. I have also been informed
+that this sphere encompasses a man on the back and on the breast,
+lightly on the back, but more densely on the breast, and that the sphere
+issuing from the breast conjoins itself with the respiration; and that
+this is the reason why two married partners, who are of different minds
+and discordant affections, lie in bed back to back, and, on the other
+hand, why those who agree in minds and affections, mutually turn towards
+each other. I have been further informed by the angels, that these
+spheres, because they flow from every part of a man (_homo_), and are
+abundantly continued around him, conjoin and disjoin two married
+partners not only externally, but also internally; and that hence come
+all the differences and varieties of conjugial love. Lastly, I have been
+informed, that the sphere of love, flowing from a wife who is tenderly
+loved, is perceived in heaven as sweetly fragrant, by far more pleasant
+than it is perceived in the world by a newly married man during the
+first days after marriage. From these considerations is manifested the
+truth of the assertion, that a wife is conjoined to a man by the sphere
+of her life flowing from the love of him.
+
+172. XIV. THE WIFE IS CONJOINED TO THE HUSBAND BY THE APPROPRIATION OF
+THE POWERS OF HIS VIRTUE; WHICH HOWEVER IS EFFECTED ACCORDING TO THEIR
+MUTUAL SPIRITUAL LOVE. That this is the case, I have also gathered from
+the mouth of angels. They have declared that the prolific principles
+imparted from the husbands are received universally by the wives and add
+themselves to their life; and that thus the wives lead a life unanimous,
+and successively more unanimous with their husbands; and that hence is
+effectively produced a union of souls and a conjunction of minds. They
+declared the reason of this was, because in the prolific principle of
+the husband is his soul, and also his mind as to its interiors, which
+are conjoined to the soul. They added, that this was provided from
+creation, in order that the wisdom of the man, which constitutes his
+soul, may be appropriated to the wife, and that thus they may become,
+according to the Lord's words, one flesh: and further, that this was
+provided, lest the husband (_homovir_) from some caprice should leave
+the wife after conception. But they added further, that applications and
+appropriations of the life of the husband with the wife are effected
+according to conjugial love, because love which is spiritual union,
+conjoins; and that this also is provided for several reasons.
+
+173. XV. THUS THE WIFE RECEIVES IN HERSELF THE IMAGE OF HER HUSBAND, AND
+THENCE PERCEIVES, SEES, AND IS SENSIBLE OF, HIS AFFECTIONS. From the
+reasons above adduced it follows as an established fact, that wives
+receive in themselves those things which appertain to the wisdom of
+their husbands, thus which are proper to the souls and minds of their
+husbands, and thereby from virgins make themselves wives. The reasons
+from which this follows, are, 1. That the woman was created out of the
+man. 2. That hence she has an inclination to unite, and as it were to
+reunite herself with the man. 3. That by virtue of this union with her
+partner, and for the sake of it, the woman is born the love of the man,
+and becomes more and more the love of him by marriage; because in this
+case the love is continually employing its thoughts to conjoin the man
+to itself. 4. That the woman is conjoined to her only one (_unico suo_)
+by application to the desires of his life. 5. That they are conjoined by
+the spheres which encompass them, and which unite themselves universally
+and particularly according to the quality of the conjugial love with the
+wives, and at the same time according to the quality of the wisdom
+recipient thereof with the husbands. 6. That they are also conjoined by
+appropriations of the powers of the husbands by the wives. 7. From which
+reasons it is evident, that there is continually somewhat of the husband
+being transferred to the wife, and inscribed on her as her own. From all
+these considerations it follows, that the image of the husband is formed
+in the wife; by virtue of which image the wife perceives, sees, and is
+sensible of, the things which are in her husband, in herself, and thence
+as it were herself in him. She perceives from communication, she sees
+from aspect, and she is made sensible from the touch. That she is made
+sensible of the reception of her love by the husband from the touch in
+the palms of the hands, on the cheeks, the shoulders, the hands, and the
+breasts, I learnt from the three wives in the hall, and the seven wives
+in the rose garden, spoken of in the MEMORABLE RELATIONS which follow.
+
+174. XVI. THERE ARE DUTIES PROPER TO THE HUSBAND AND OTHERS PROPER TO
+THE WIFE; AND THE WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THE
+HUSBAND, NOR THE HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TO
+PERFORM THEM ARIGHT. That there are duties proper to the husband, and
+others proper to the wife, needs not to be illustrated by an enumeration
+of them; for they are many and various: and every one that chooses to do
+so can arrange them numerically according to their genera and species.
+The duties by which wives principally conjoin themselves with their
+husbands, are those which relate to the education of the children of
+each sex, and of the girls till they are marriageable.
+
+175. The wife cannot enter into the duties proper to the husband, nor on
+the other hand the husband into the duties proper to the wife, because
+they differ like wisdom and the love thereof, or like thought and the
+affection thereof, or like understanding and the will thereof. In the
+duties proper to husbands, the primary agent is understanding, thought,
+and wisdom; whereas in the duties proper to wives, the primary agent is
+will, affection, and love; and the wife from the latter performs her
+duties, and the husband from the former performs his; wherefore their
+duties are naturally different, but still conjunctive in a successive
+series. Many believe that women can perform the duties of men, if they
+are initiated therein at an early age, as boys are. They may indeed be
+initiated into the practice of such duties, but not into the judgement
+on which the propriety of duties interiorly depends; wherefore such
+women as have been initiated into the duties of men, are bound in
+matters of judgement to consult men, and then, if they are left to their
+own disposal, they select from the counsels of men that which suits
+their own inclination. Some also suppose that women are equally capable
+with men of elevating their intellectual vision, and into the same
+sphere of light, and of viewing things with the same depth; and they
+have been led into this opinion by the writings of certain learned
+authoresses: but these writings, when examined in the spiritual world in
+the presence of the authoresses, were found to be the productions, not
+of judgement and wisdom, but of ingenuity and wit; and what proceeds
+from these on account of the elegance and neatness of the style in which
+it is written, has the appearance of sublimity and erudition; yet only
+in the eyes of those who dignify all ingenuity by the name of wisdom. In
+like manner men cannot enter into the duties proper to women, and
+perform them aright, because they are not in the affections of women,
+which are altogether distinct from the affections of men. As the
+affections and perceptions of the male (and of the female) sex are thus
+distinct by creation and consequently by nature, therefore among the
+statutes given to the sons of Israel this also was ordained, "_A woman
+shall not put on the garment of a man, neither shall a man put on the
+garment of a woman; because this is an abomination_." Deut. xxii. 5.
+This was, because, all in the spiritual world are clothed according to
+their affections; and the two affections, of the woman and of the man,
+cannot be united except (as subsisting) between two, and in no case (as
+subsisting) in one.
+
+176. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL AID, CONJOIN THE TWO
+INTO A ONE, AND AT THE SAME TIME CONSTITUTE ONE HOUSE. It is well known
+in the world that the duties of the husband in some way conjoin
+themselves with the duties of the wife, and that the duties of the wife
+adjoin themselves to the duties of the husband, and that these
+conjunctions and adjunctions are a mutual aid, and according thereto:
+but the primary duties, which confederate, consociate, and gather into
+one the souls and lives of two married partners, relate to the common
+care of educating their children; in relation to which care, the duties
+of the husband and of the wife are distinct, and yet join themselves
+together. They are distinct; for the care of suckling and nursing the
+infants of each sex, and also the care of instructing the girls till
+they become marriageable, is properly the duty of the wife; whereas the
+care of instructing the boys, from childhood to youth, and from youth
+till they become capable of governing themselves, is properly the duty
+of the husband: nevertheless the duties, of both the husband and the
+wife, are blended by means of counsel and support, and several other
+mutual aids. That these duties, both conjoined and distinct, or both
+common and peculiar, combine the minds of conjugial partners into one;
+and that this is effected by the love called _storge_, is well known. It
+is also well known, that these duties, regarded in their distinction and
+conjunction, constitute one house.
+
+177. XVIII. MARRIED PARTNERS, ACCORDING TO THESE CONJUNCTIONS, BECOME
+ONE MAN (homo) MORE AND MORE. This coincides with what is contained in
+article VI.; where it was observed, that conjunction is effected
+successively from the first days of marriage and that with those who are
+principled in love truly conjugial, it is effected more and more
+thoroughly to eternity; see above. They become one man in proportion as
+conjugial love increases; and as this love in the heavens is genuine by
+virtue of the celestial and spiritual life of the angels, therefore two
+married partners are there called two, when they are regarded as husband
+and wife, but one, when they are regarded as angels.
+
+178. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, ARE SENSIBLE
+OF THEIR BEING A UNITED MAN, AND AS IT WERE ONE FLESH. That this is the
+case, must be confirmed not from the testimony of any inhabitant of the
+earth, but from the testimony of the inhabitants of heaven; for there is
+no love truly conjugial at this day with men on earth; and moreover, men
+on earth are encompassed with a gross body, which deadens and absorbs
+the sensation that two married partners are a united man, and as it were
+one flesh; and besides, those in the world who love their married
+partners only exteriorly, and not interiorly, do not wish to hear of
+such a thing: they think also on the subject lasciviously under the
+influence of the flesh. It is otherwise with the angels of heaven, who
+are principled in spiritual and celestial conjugial love, and are not
+encompassed with so gross a body as men on earth. From those among them
+who have lived for ages with their conjugial partners in heaven, I have
+heard it testified, that they are sensible of their being so united, the
+husband with the wife, and the wife with the husband, and each in the
+other mutually and interchangeably, as also in the flesh, although they
+are separate. The reason why this phenomenon is so rare on earth, they
+have declared to be this; because the union of the souls and minds of
+married partners on earth is made sensible in their flesh; for the soul
+constitutes the inmost principles not only of the head, but also of the
+body: in like manner the mind, which is intermediate between the soul
+and the body, and which, although it appears to be in the head, is yet
+also actually in the whole body: and they have declared, that this is
+the reason why the acts, which the soul and mind intend, flow forth
+instantly from the body; and that hence also it is, that they
+themselves, after the rejection of the body in the former world, are
+perfect men. Now, since the soul and the mind join themselves closely to
+the flesh of the body, in order that they may operate and produce their
+effects, it follows that the union of soul and mind with a married
+partner is made sensible also in the body as one flesh. As the angels
+made these declarations, I heard it asserted by the spirits who were
+present, that such subjects belong to angelic wisdom, being above
+ordinary apprehension; but these spirits were rational-natural, and not
+rational-spiritual.
+
+179. XX. LOVE TRULY CONJUGIAL, CONSIDERED IN ITSELF, IS A UNION OF
+SOULS, A CONJUNCTION OF MINDS, AND AN ENDEAVOUR TOWARDS CONJUNCTION IN
+THE BOSOMS AND THENCE IN THE BODY. That it is a union of souls and a
+conjunction of minds, may be seen above, n. 158. The reason why it is an
+endeavour towards conjunction in the bosoms is, because the bosom (or
+breast) is as it were a place of public assembly, and a royal
+council-chamber, while the body is as a populous city around it. The
+reason why the bosom is as it were a place of public assembly, is,
+because all things, which by derivation from the soul and mind have
+their determination in the body, first flow into the bosom; and the
+reason why it is as it were a royal council chamber, is, because in the
+bosom there is dominion over all things of the body; for in the bosom
+are contained the heart and lungs; and the heart rules by the blood, and
+the lungs by the respiration, in every part. That the body is as a
+populous city around it, is evident. When therefore the souls and minds
+of married partners are united, and love truly conjugial unites them, it
+follows that this lovely union flows into their bosoms, and through
+their bosoms into their bodies, and causes an endeavour towards
+conjunction; and so much the more, because conjugial love determines the
+endeavour to its ultimates, in order to complete its satisfactions; and
+as the bosom is intermediate between the body and the mind, it is
+evident on what account conjugial love has fixed therein the seat of its
+delicate sensation.
+
+180. XXI. THE STATES OF THIS LOVE ARE INNOCENCE, PEACE, TRANQUILLITY,
+INMOST FRIENDSHIP, FULL CONFIDENCE, AND A MUTUAL DESIRE OF MIND AND
+HEART TO DO EVERY GOOD TO EACH OTHER; AND THE STATES DERIVED FROM THESE
+ARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE; AND FROM THE
+ETERNAL ENJOYMENT OF THESE IS DERIVED HEAVENLY FELICITY. All these
+things are in conjugial love, and thence are derived from it, because
+its origin is from the marriage of good and truth, and this marriage is
+from the Lord; and because love is of such a nature, that it desires to
+communicate with another, whom it loves from the heart, yea, confer joys
+upon him, and thence to derive its own joys. This therefore is the case
+in an infinitely high degree with the divine love, which is in the Lord,
+in regard to man, whom he created a receptacle of both love and wisdom
+proceeding from himself; and as he created man (_homo_) for the
+reception of those principles, the man (_vir_) for the reception of
+wisdom, and the woman for the reception of the love of the man's wisdom,
+therefore from inmost principles he infused into men (_homines_)
+conjugial love into which love he might insinuate all things blessed,
+satisfactory, delightful, and pleasant, which proceed solely from his
+divine love through his divine wisdom, together with life, and flow into
+their recipients; consequently, which flow into those who are principled
+in love truly conjugial; for these alone are recipients. Mention is made
+of innocence, peace, tranquillity, inmost friendship, full confidence,
+and the mutual desire of doing every good to each other; for innocence
+and peace relate to the soul, tranquillity to the mind, inmost
+friendship to the breast, full confidence to the heart, and the mutual
+desire of doing every good to each other, to the body as derived from
+the former principles.
+
+181. XXII. THESE THINGS CAN ONLY EXIST IN THE MARRIAGE OF ONE MAN WITH
+ONE WIFE. This is a conclusion from all that has been said above, and
+also from all that remains to be said; therefore there is no need of any
+particular comment for its confirmation.
+
+       *       *       *       *       *
+
+182. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some
+weeks, I heard a voice from heaven, saying, "Lo! there is again an
+assembly on Parnassus: come hither, and we will shew you the way." I
+accordingly came; and as I drew near, I saw a certain person on Helicon
+with a trumpet, with which he announced and proclaimed the assembly. And
+I saw the inhabitants of Athens and its suburbs ascending as before; and
+in the midst of them three novitiates from the world. They were of a
+Christian community; one a priest, another a politician, and the third a
+philosopher. These they entertained on the way with conversation on
+various subjects, especially concerning the wise ancients, whom they
+named. They inquired whether they should see them, and were answered in
+the affirmative, and were told, that if they were desirous, they might
+pay their respects to them, as they were courteous and affable. The
+novitiates then inquired after Demosthenes, Diogenes, and Epicurus; and
+were answered, "Demosthenes is not here, but with Plato; Diogenes, with
+his scholars, resides under Helicon, because of his little attention to
+worldly things, and his being engaged in heavenly contemplations;
+Epicurus dwells in a border to the west, and has no intercourse with us;
+because we distinguish between good and evil affections, and say, that
+good affections are one with wisdom, and evil affections are contrary to
+it." When they had ascended the hill Parnassus, some guards there
+brought water in crystal cups from a fountain in the mount, and said,
+"This is water from the fountain which, according to ancient fable, was
+broken open by the hoof of the horse Pegasus, and was afterwards
+consecrated to nine virgins: but by the winged horse Pegasus they meant
+the understanding of truth, by which comes wisdom; by the hoofs of his
+feet they understood experiences whereby comes natural intelligence; and
+by the nine virgins they understood knowledges and sciences of every
+kind. These things are now called fables; but they were correspondences,
+agreeable to the primeval method of speaking." Then those who attended
+the three strangers said, "Be not surprised; the guards are told thus to
+speak; but we know that to drink water from the fountain, means to be
+instructed concerning truths, and by truths concerning goods, and
+thereby to grow wise." After this, they entered the Palladium, and with
+them the three novitiates, the priest, the politician, and the
+philosopher; and immediately the laureled sophi who were seated at the
+tables, asked, "WHAT NEWS FROM THE EARTH?" They replied, "This is news;
+that a certain person declares that he converses with angels, and has
+his sight opened into the spiritual world, equally as into the natural
+world; and he brings thence much new information, and, among other
+particulars, asserts, that a man lives a man after death, as he lived
+before in the world; that he sees, hears, speaks, as before in the
+world; that he is clothed and decked with ornaments, as before in the
+world; that he hungers and thirsts, eats and drinks, as before in the
+world; that he enjoys conjugial delights, as before in the world; that
+he sleeps and wakes, as before in the world; that in the spiritual world
+there are land and water, mountains and hills, plains and valleys,
+fountains and rivers, paradises and groves; also that there are palaces
+and houses, cities and villages, as in the natural world; and further,
+that there are writings and books, employments and trades; also precious
+stones, gold and silver; in a word, that there are all such things there
+as there are on earth, and that those things in the heavens are
+infinitely more perfect; with this difference only, that all things in
+the spiritual world are from a spiritual origin, and therefore are
+spiritual, because they are from the sun of that world, which is pure
+love; whereas all things in the natural world are from a natural origin,
+and therefore are natural and material, because they are from the sun of
+that world, which is pure fire; in short, that a man after death is
+perfectly a man, yea more perfectly than before in the world; for before
+in the world he was in a material body, but in the spiritual world he is
+in a spiritual body." Hereupon the ancient sages asked, "What do the
+people on the earth think of such information?" The three strangers
+replied, "We know that it is true, because we are here, and have viewed
+and examined everything; wherefore we will tell you what has been said
+and reasoned about it on earth." Then the PRIEST said, "Those of our
+order, when they first heard such relations, called them visions, then
+fictions; afterwards they insisted that the man had seen spectres, and
+lastly they hesitated, and said, 'Believe them who will; we have
+hitherto taught that a man will not be in a body after death until the
+day of the last judgement.'" Then the sages asked, "Are there no
+intelligent persons among those of your order, who can prove and evince
+the truth, that a man lives a man after death?" The priest said, "There
+are indeed some who prove it, but not to the conviction of others. Those
+who prove it say, that it is contrary to sound reason to believe, that a
+man does not live a man till the day of the last judgement, and that in
+the mean while he is a soul without a body. What is the soul, or where
+is it in the interim? Is it a vapor, or some wind floating in the
+atmosphere, or some thing hidden in the bowels of the earth? Have the
+souls of Adam and Eve, and of all their posterity, now for six thousand
+years, or sixty ages, been flying about in the universe, or been shut up
+in the bowels of the earth, waiting for the last judgement? What can be
+more anxious and miserable than such an expectation? May not their lot
+in such a case be compared with that of prisoners bound hand and foot,
+and lying in a dungeon? If such be a man's lot after death, would it not
+be better to be born an ass than a man? Is it not also contrary to
+reason to believe, that the soul can be re-clothed with its body? Is not
+the body eaten up by worms, mice, and fish? And can a bony skeleton that
+has been parched in the sun, or mouldered into dust, be introduced into
+a new body? And how could the cadaverous and putrid materials be
+collected, and reunited to the souls? When such questions as these are
+urged, those of our order do not offer any answers grounded in reason,
+but adhere to their creed, saying, 'We keep reason under obedience to
+faith.' With respect to collecting all the parts of the human body from
+the grave at the last day, they say, 'This is a work of omnipotence;'
+and when they name omnipotence and faith, reason is banished; and I am
+free to assert, that in such case sound reason is not appreciated, and
+by some is regarded as a spectre; yea, they can say to sound reason,
+'Thou art unsound.'" On hearing these things, the Grecian sages said,
+"Surely such paradoxes vanish and disperse of themselves, as being full
+of contradiction; and yet in the world at this day they cannot be
+dispersed by sound reason. What can be believed more paradoxical than
+what is told respecting the last judgement; that the universe will then
+be destroyed, and that the stars of heaven will then fall down upon the
+earth, which is less than the stars; and that then the bodies of men,
+whether they be mouldering carcases, or mummies eaten by men, or reduced
+to mere dust, will meet and be united again with their souls? We, during
+our abode in the world, from the inductions of reason, believed the
+immortality of the souls of men; and we also assigned regions for the
+blessed, which we call the elysian fields; and we believed that the soul
+was a human image or appearance, but of a fine and delicate nature,
+because spiritual." After this, the assembly turned to the other
+stranger, who in the world had been a POLITICIAN. He confessed that he
+did not believe in a life after death, and that respecting the new
+information which he had heard about it, he thought it all fable and
+fiction. "In my meditations on the subject," said he, "I used to say to
+myself, 'How can souls be bodies?--does not the whole man lie dead in
+the grave?--is not the eye there; how can he see?--is not the ear there,
+how can he hear?--whence must he have a mouth wherewith to speak?
+Supposing anything of a man to live after death, must it not resemble a
+spectre? and how can a spectre eat and drink, or how can it enjoy
+conjugial delights? whence can it have clothes, houses, meats, &c.?
+Besides, spectres, which are mere aerial images, appear as if they
+really existed; and yet they do not. These and similar sentiments I used
+to entertain in the world concerning the life of men after death; but
+now, since I have seen all things, and touched them with my hands, I am
+convinced by my very senses that I am a man as I was in the world; so
+that I know no other than that I live now as I lived formerly; with only
+this difference, that my reason now is sounder. At times I have been
+ashamed of my former thoughts." The PHILOSOPHER gave much the same
+account of himself as the politician had done; only differing in this
+respect, that he considered the new relations which he had heard
+concerning a life after death, as having reference to opinions and
+hypotheses which he had collected from the ancients and moderns. When
+the three strangers had done speaking, the sophi were all in amazement;
+and those who were of the Socratic school, said, that from the news they
+had heard from the earth, it was quite evident, that the interiors of
+human minds had been successively closed; and that in the world at this
+time a belief in what is false shines as truth, and an infatuated
+ingenuity as wisdom; and that the light of wisdom, since their times,
+has descended from the interiors of the brain into the mouth beneath the
+nose, where it appears to the eyes as a shining of the lip, while the
+speech of the mouth thence proceeding appears as wisdom. Hereupon one of
+the young scholars said, "How stupid are the minds of the inhabitants of
+the earth at this day! I wish we had here the disciples of Heraclitus,
+who weep at every thing, and of Democritus, who laugh at every thing;
+for then we should hear much lamentation and much laughter." When the
+assembly broke up, they gave the three novitiates the insignia of their
+authority, which were copper plates, on which were engraved some
+hieroglyphic characters; with which they took their leave and departed.
+
+183. THE SECOND MEMORABLE RELATION. I saw in the eastern quarter a grove
+of palm-trees and laurels, set in winding rows, which I approached and
+entered; and walking in the winding paths I saw at the end a garden,
+which formed the centre of the grove. There was a little bridge dividing
+the grove from the garden, and at the bridge two gates, one on the side
+next the grove, and the other on the side next the garden. And as I drew
+near, the keeper opened the gates, and I asked him the name of the
+garden. He said, "ADRAMANDONI; which is the delight of conjugial love."
+I entered, and lo! there were olive-trees; and among them ran pendulous
+vines, and underneath and among them were shrubs in flower. In the midst
+of the garden was a grassy circus, on which were seated husbands and
+wives, and youths and maidens, in pairs; and in the midst of the circus,
+on an elevated piece of ground, there was a little fountain, which, from
+the strength of its spring, threw its water to a considerable height. On
+approaching the circus I saw two angels clad in purple and scarlet, in
+conversation with those who were seated on the grass. They were
+conversing respecting the origin of conjugial love, and respecting its
+delights; and this being the object of their discourse, the attention
+was eager, and the reception full; and hence there was an exaltation in
+the speech of the angels as from the fire of love. I collected the
+following summary of what was said. They began with the difficulty of
+investigating and perceiving the origin of conjugial love; because its
+origin is divinely celestial, it being divine love, divine wisdom, and
+divine use, which three proceed as a one from the Lord, and hence flow
+as a one into the souls of men, and through their souls into their
+minds, and there into the interior affections and thoughts, and through
+these into the desires next to the body, and from these through the
+breast into the genital region, where all principles derived from their
+first origin exist together, and, in union with successive principles,
+constitute conjugial love. After this the angels said, "Let us
+communicate together by questions and answers; since the perception of a
+thing, imbibed by hearing only, flows in indeed, but does not remain
+unless the bearer also thinks of it from himself, and asks questions
+concerning it." Then some of that conjugial assembly said to the angels,
+"We have heard that the origin of conjugial love is divinely celestial;
+because it is by virtue of influx from the Lord into the souls of men;
+and, as it is from the Lord, that it is love, wisdom, and use, which are
+three essentials, together constituting one divine essence, and that
+nothing but what is of the divine essence can proceed from him, and flow
+into the inmost principle of man (_homo_), which is called his soul; and
+that these three essentials are changed into analogous and corresponding
+principles in their descent into the body. We ask therefore now in the
+first place, What is meant by the third proceeding divine essential,
+which is called use?" The angels replied, "Love and wisdom, without use,
+are only abstract ideas of thought; which also after some continuance in
+the mind pass away like the winds; but in use they are collected
+together, and therein become one principle, which is called real. Love
+cannot rest unless it is as work; for love is the essential active
+principle of life; neither can wisdom exist and subsist unless when it
+is at work from and with love; and to work is use; therefore we define
+use to be the doing good from love by wisdom; use being essential good.
+As these three essentials, love, wisdom, and use, flow into the souls of
+men, it may appear from what ground it is said, that all good is from
+God; for every thing done from love by wisdom, is called good; and use
+also is something done. What is love without wisdom but a mere
+infatuation? and what is love with wisdom without use, but a puff of the
+mind? Whereas love and wisdom with use not only constitute man (_homo_),
+but also are man; yea, what possibly you will be surprised at, they
+propagate man; for in the seed of a man (_vir_) is his soul in a perfect
+human form, covered with substances from the purest principles of
+nature; whereof a body is formed in the womb of the mother. This is the
+supreme and ultimate use of the divine love by the divine wisdom."
+Finally the angels said, "We will hence come to this conclusion, that
+all fructification, propagation, and prolification, is originally
+derived from the influx of love, wisdom, and use from the Lord, from an
+immediate influx into the souls of men, from a mediate influx into the
+souls of animals, and from an influx still more mediate into the inmost
+principles of vegetables; and all these effects are wrought in ultimates
+from first principles. That fructifications, propagations, and
+prolifications, are continuations of creation, is evident; for creation
+cannot be from any other source, than from divine love by divine wisdom
+in divine use; wherefore all things in the universe are procreated and
+formed from use, in use, and for use." Afterwards those who were seated
+on the grassy couches, asked the angels "Whence are the innumerable and
+ineffable delights of conjugial love?" The angels replied, "They are
+from the uses of love and wisdom, as may be plain from this
+consideration, that so far as any one loves to grow wise, for the sake
+of genuine use, so far he is in the vein and potency of conjugial love;
+and so far as he is in these two, so far he is in the delights thereof.
+Use effects this; because love and wisdom are delighted with each other,
+and as it were sport together like little children; and as they grow up,
+they enter into genial conjunction, which is effected by a kind of
+betrothing, nuptial solemnity, marriage, and propagation, and this with
+continual variety to eternity. These operations take place between love
+and wisdom inwardly in use. Those delights in their first principles are
+imperceptible; but they become more and more perceptible as they descend
+thence by degrees and enter the body. They enter by degrees from the
+soul into the interiors of a man's mind, from these into its exteriors,
+from these into the bosom, and from the bosom into the genital region.
+Those celestial nuptial sports in the soul are not at all perceived by
+man; but they thence insinuate themselves into the interiors of the mind
+under a species of peace and innocence, and into the exteriors of the
+mind under a species of blessedness, satisfaction, and delight; in the
+bosom under a species of the delights of inmost friendship; and in the
+genital region, from continual influx even from the soul with the
+essential sense of conjugial love, as the delight of delights. These
+nuptial sports of love and wisdom in use in the soul, in proceeding
+towards the bosom, become permanent, and present themselves sensible
+therein under an infinite variety of delights; and from the wonderful
+communication of the bosom with the genital region, the delights therein
+become the delights of conjugial love, which are superior to all other
+delights in heaven and in the world; because the use of conjugial love
+is the most excellent of all uses, the procreation of the human race
+being thence derived, and from the human race the angelic heaven." To
+this the angels added, that those who are not principled in the love of
+wisdom for the sake of use from the Lord, do not know anything
+concerning the variety of the innumerable delights of love truly
+conjugial; for with those who do not love to grow wise from genuine
+truths, but love to be insane from false principles, and by this
+insanity perform evil uses from some particular love, the way to the
+soul is closed: hence the heavenly nuptial sports of love and wisdom in
+the soul, being more and more intercepted, cease, and together with them
+conjugial love ceases with its vein, its potency, and its delights. On
+hearing these statements the audience said, "We now perceive that
+conjugial love is according to the love of growing wise for the sake of
+uses from the Lord." The angels replied that it was so. And instantly
+upon the heads of some of the audience there appeared wreaths of
+flowers; and on their asking, "Why is this?" the angels said, "Because
+they have understood more profoundly:" and immediately they departed
+from the garden, and the latter in the midst of them.
+
+       *       *       *       *       *
+
+ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN
+BY MARRIAGE.
+
+184. What is meant by states of life, and their changes, is very well
+known to the learned and the wise, but unknown to the unlearned and the
+simple; wherefore it may be expedient to premise somewhat on the
+subject. The state of a man's life is its quality; and as there are in
+every man two faculties which constitute his life, and which are called
+the understanding and the will, the state of a man's life is its quality
+as to the understanding and the will. Hence it is evident, that changes
+of the state of life mean changes of quality as to the things
+appertaining to the understanding and the will. That every man is
+continually changing as to those two principles, but with a distinction
+of variations before marriage and after it, is the point proposed to be
+proved in this section; which shall be done in the following
+propositions:--I. _The state of a man's (homo) life from infancy even to
+the end of his life, and afterwards to eternity, is continually
+changing._ II. _In like manner a man's internal form which is that of
+his spirit, is continually changing._ III. _These changes differ in the
+case of men and of women; since men from creation are forms of
+knowledge, intelligence, and wisdom, and women are forms of the love of
+those principles as existing with men._ IV. _With men there is an
+elevation of the mind into superior light, and with women an elevation
+of the mind into superior heat: and that the woman is made sensible of
+the delights of her heat in the man's light._ V. _With both men and
+women, the states of life before marriage are different from what they
+are afterwards._ VI. _With married partners the states of life after
+marriage are changed and succeed each other according to the
+conjunctions of their minds by conjugial love._ VII. _Marriage also
+induces other forms in the souls and minds of married partners._ VIII.
+_The woman is actually formed into a wife according to the description
+in the book of creation._ IX. _This formation is effected on the part of
+the wife by secret means; and this is meant by the woman's being created
+while the man slept._ X. _This formation on the part of the wife is
+affected by the conjunction of her own will with the internal will of
+the man._ XI. _The end herein is, that the will of both became one, and
+that thus both may become one man (homo)._ XII. _This formation on the
+part of the wife is affected by an appropriation of the affections of
+the husband._ XIII. _This formation on the part of the wife is effected
+by a reception of the propagations of the soul of the husband, with the
+delight arising from her desire to be the love of her husband's wisdom._
+XIV. _Thus a maiden is formed into a wife, and a youth into a husband._
+XV. _In the marriage of one man with one wife, between whom there exists
+love truly conjugial, the wife becomes more and more a wife and the
+husband more and more a husband._ XVI. _Thus also their forms are
+successively perfected and ennobled from within._ XVII. _Children born
+of parents who are principled in love truly conjugial, derive from them
+the conjugial principle of good and truth; whence they have an
+inclination and faculty, if sons, to perceive the things relating to
+wisdom, and if daughters, to love those things which wisdom teaches._
+XVIII. _The reason of this is because the soul of the offspring is from
+the father and its clothing from the mother._ We proceed to the
+explanation of each article.
+
+185. I. THE STATE OF A MAN'S (_homo_) LIFE, FROM INFANCY EVEN TO THE END
+OF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. The
+common states of a man's life are called infancy, childhood, youth,
+manhood, and old age. That every man, whose life is continued in the
+world, successively passes from one state into another, thus from the
+first to the last, is well known. The transitions into those ages only
+become evident by the intervening spaces of time: that nevertheless they
+are progressive from one moment to another, thus continual, is obvious
+to reason; for the case is similar with a man as with a tree, which
+grows and increases every instant of time, even the most minute, from
+the casting of the seed into the earth. These momentaneous progressions
+are also changes of state; for the subsequent adds something to the
+antecedent, which perfects the state. The changes which take place in a
+man's internals, are more perfectly continuous than those which take
+place in his externals; because a man's internals, by which we mean the
+things appertaining to his mind or spirit, are elevated into a superior
+degree above his externals; and in those principles which are in a
+superior degree, a thousand effects take place in the same instant in
+which one effect is wrought in externals. The changes which take place
+in internals, are changes of the state of the will as to affections, and
+of the state of the understanding as to thoughts. The successive changes
+of state of the latter and of the former are specifically meant in the
+proposition. The changes of these two lives or faculties are perpetual
+with every man from infancy even to the end of his life, and afterwards
+to eternity; because there is no end to knowledge, still less to
+intelligence, and least of all to wisdom; for there is infinity and
+eternity in the extent of these principles, by virtue of the Infinite
+and Eternal One, from whom they are derived. Hence comes the
+philosophical tenet of the ancients, that everything is divisible _in
+infinitum_; to which may be added, that it is multiplicable in like
+manner. The angels assert, that by wisdom from the Lord they are being
+perfected to eternity; which also means to infinity; because eternity is
+the infinity of time.
+
+186. II. IN LIKE MANNER A MAN'S (_homo_) INTERNAL FORM WHICH IS THAT OF
+HIS SPIRIT, IS CONTINUALLY CHANGING. The reason why this form is
+continually changing as the state of the man's life is changed, is,
+because there is nothing that exists but in a form, and state induces
+that form; wherefore it is the same whether we say that the state of a
+man's life is changed, or that its form is changed. All a man's
+affections and thoughts are in forms, and thence from forms; for forms
+are their subjects. If affections and thoughts were not in subjects,
+which are formed, they might exist also in skulls without a brain; which
+would be the same thing as to suppose sight without an eye, hearing
+without an ear, and taste without a tongue. It is well known that there
+are subjects of these senses, and that these subjects are forms. The
+state of life, and thence the form, with a man, is continually changing;
+because it is a truth which the wise have taught and still teach, that
+there does not exist a sameness, or absolute identity of two things,
+still less of several; as there are not two human faces the same, and
+still less several: the case is similar in things successive, in that no
+subsequent state of life is the same as a preceding one; whence it
+follows, that there is a perpetual change of the state of life with
+every man, consequently also a perpetual change of form, especially of
+his internals. But as these considerations do not teach anything
+respecting marriages, but only prepare the way for knowledges concerning
+them, and since also they are mere philosophical inquiries of the
+understanding, which, with some persons, are difficult of apprehension,
+we will pass them without further discussion.
+
+187. III. THESE CHANGES DIFFER IN THE CASE OF MEN AND OF WOMEN; SINCE
+MEN FROM CREATION ARE FORMS OF KNOWLEDGE, INTELLIGENCE, AND WISDOM; AND
+WOMEN ARE FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH MEN.
+That men were created forms of the understanding, and that women were
+created forms of the love of the understanding of men, may be explained
+above, n. 90. That the changes of state, which succeed both with men and
+women from infancy to mature age, are for the perfecting of forms, the
+intellectual form with men, and the voluntary with women, follows as a
+consequence: hence it is clear, that the changes with men differ from
+those with women; nevertheless with both, the external form which is of
+the body is perfected according to the perfecting of the internal form
+which is of the mind; for the mind acts upon the body, and not _vice
+versa_. This is the reason why infants in heaven become men of stature
+and comeliness according as they increase in intelligence; it is
+otherwise with infants on earth, because they are encompassed with a
+material body like the animals; nevertheless they agree in this, that
+they first grow in inclination to such things as allure their bodily
+senses, and afterwards by little and little to such things as affect the
+internal thinking sense, and by degrees to such things as tincture the
+will with affection; and when they arrive at an age which is midway
+between mature and immature, the conjugial inclination begins, which is
+that of a maiden to a youth, and of a youth to a maiden; and as maidens
+in the heavens, like those on earth from an innate prudence conceal
+their inclination to marriage, the youths there know no other than that
+they affect the maidens with love; and this also appears to them in
+consequence of their masculine eagerness; which they also derive from an
+influx of love from the fair sex; concerning which influx we shall speak
+particularly elsewhere. From these considerations the truth of the
+proposition is evident, that the changes of state with men differ from
+those with women; since men from creation are forms of knowledge,
+intelligence and wisdom, and women are forms of the love of those
+principles as existing with men.
+
+188. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTO SUPERIOR LIGHT,
+AND WITH WOMEN AN ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THE
+WOMAN IS MADE SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT.
+By the light into which men are elevated, we mean intelligence and
+wisdom; because spiritual light, which proceeds from the sun of the
+spiritual world, which sun in its essence is love, acts in equality or
+unity with those two principles; and by the heat into which women are
+elevated, we mean conjugial love because spiritual heat, which proceeds
+from the sun of that world, in its essence is love, and with women it is
+love conjoining itself with intelligence and wisdom in men; which love
+in its complex is called conjugial love, and by determination becomes
+that love. It is called elevation into superior light and heat, because
+it is elevation into the light and heat which the angels of the superior
+heavens enjoy: it is also an actual elevation, as from a thick mist into
+pure air, and from an inferior region of the air into a superior, and
+from thence into ether; therefore elevation into superior light with men
+is elevation into superior intelligence, and thence into wisdom; in
+which also there are ascending degrees of elevation; but elevation into
+superior heat with women is an elevation into chaster and purer
+conjugial love, and continually towards the conjugial principle, which
+from creation lies concealed in their inmost principles. These
+elevations, considered in themselves, are openings of the mind; for the
+human mind is distinguished into regions, as the world is distinguished
+into regions as to the atmosphere; the lowest of which is the watery,
+the next above is the aerial, and still higher is the ethereal, above
+which there is also the highest: into similar regions the mind of man is
+elevated as it is opened, with men by wisdom, and with women by love
+truly conjugial.
+
+189. We have said, that the woman is made sensible of the delights of
+her heat in the man's light; by which we mean that the woman is made
+sensible of the delights of her love in the man's wisdom, because wisdom
+is the receptacle; and wherever love finds such a receptacle
+corresponding to itself, it is in the enjoyment of its delights: but we
+do not mean, that heat with its light is delighted out of forms, but
+within them; and spiritual heat is delighted with spiritual light in
+their forms to a greater degree, because those forms by virtue of wisdom
+and love are vital, and thereby susceptible. This may be illustrated by
+what are called the sports of heat with light in the vegetable kingdom:
+out of the vegetable there is only a simple conjunction of heat and
+light, but within it there is a kind of sport of the one with the other;
+because there they are in forms or receptacles; for they pass through
+astonishing meandering ducts, and in the inmost principles therein they
+tend to use in bearing fruit, and also breathe forth their satisfactions
+far and wide into the atmosphere, which they fill with fragrance. The
+delight of spiritual heat with spiritual light is more vividly
+perceivable in human forms, in which spiritual heat is conjugial love,
+and spiritual light is wisdom.
+
+190. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFE BEFORE MARRIAGE ARE
+DIFFERENT FROM WHAT THEY ARE AFTERWARDS. Before marriage, each sex
+passes through two states, one previous and the other subsequent to the
+inclination for marriage. The changes of both these states, and the
+consequent formations of minds, proceed in successive order according to
+their continual increase; but we have not leisure now to describe these
+changes, which are various and different in their several subjects. The
+inclination to marriage, previous to marriage, are only imaginary in the
+mind, and become more and more sensible in the body; but the states
+thereof after marriage are states of conjunction and also of
+prolification, which, it is evident, differ from the forgoing states as
+effects differ from intentions.
+
+191. VI. WITH MARRIED PARTNERS THE STATES OF LIFE AFTER MARRIAGE ARE
+CHANGED AND SUCCEED EACH OTHER ACCORDING TO THE CONJUNCTIONS OF THEIR
+MINDS BY CONJUGIAL LOVE. The reason why changes of the state and the
+successions thereof after marriage, with both the man and the wife, are
+according to conjugial love with each, and thus are either conjunctive
+or disjunctive of their minds, is, because conjugial love is not only
+various but also different with conjugial pairs: various, with those who
+love each other interiorly; for with such it has its intermissions,
+notwithstanding its being inwardly in its heat regular and permanent;
+but it is different with those who love each other only exteriorly; for
+with such its intermissions do not proceed from similar causes, but from
+alternate cold and heat. The true ground of these differences is, that
+with the latter the body is the principal agent, the ardour of which
+spreads itself around, and forcibly draws into communion with it the
+inferior principles of the mind; whereas, with the former, who love each
+other interiorly, the mind is the principal agent, and brings the body
+into communion with it. It appears as if love ascended from the body
+into the soul; because as soon as the body catches the allurement, it
+enters through the eyes, as through doors, into the mind, and thus
+through the sight, as through an outer court, into the thoughts, and
+instantly into the love: nevertheless it descends from the mind, and
+acts upon the inferior principles according to their orderly
+arrangement; therefore the lascivious mind acts lasciviously, and the
+chaste mind chastely; and the latter arranges the body, whereas the
+former is arranged by the body.
+
+192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THE SOULS AND MINDS OF
+MARRIED PARTNERS. That marriage has this effect cannot be observed in
+the natural world; because in this world souls and minds are encompassed
+with a material body, through which the mind rarely shines: the men
+(_homines_) also of modern times, more than the ancients, are taught
+from their infancy to assume feigned countenances, whereby they deeply
+conceal the affections of their minds; and this is the reason why the
+forms of minds are not known and distinguished according to their
+different quality, as existing before marriage and after it:
+nevertheless that the forms of souls and minds differ after marriage
+from what they were before, is very manifest from their appearance in
+the spiritual world; for they are then spirits and angels, who are minds
+and souls in a human form, stripped of their outward coverings, which
+had been composed of watery and earthy elements, and of aerial vapors
+thence arising; and when these are cast off, the forms of the minds are
+plainly seen, such as they had been inwardly in their bodies; and then
+it is clearly perceived, that there is a difference in regard to those
+forms with those who live in marriage, and with those who do not. In
+general, married partners have an interior beauty of countenance, the
+man deriving from the wife the ruddy bloom of her love, and the wife
+from the man the fair splendor of his wisdom; for two married partners
+in the spiritual world are united as to their souls; and moreover there
+appears in each a human fulness. This is the case in heaven, because
+there are no marriages (_conjugia_) in any other place; beneath heaven
+there are only nuptial connections (_connubia_), which are alternately
+tied and loosed.
+
+193. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THE
+DESCRIPTION IN THE BOOK OF CREATION. In this book it is said, that the
+woman was created out of the man's rib, and that the man said, when she
+was brought to him, "This is bone of my bones, and flesh of my flesh;
+and she shall be called Eve (_Ischah_), because she was taken out of man
+(_Isch_):" Gen. chap. ii. 21-23. A rib of the breast, in the Word,
+signifies, in the spiritual sense, natural truth. This is signified by
+the ribs which the bear carried between his teeth, Dan. vii. 5; for
+bears signify those who read the Word in the natural sense, and see
+truths therein without understanding: the man's breast signifies that
+essential and peculiar principle, which is distinguished from the breast
+of the woman: that this is wisdom, may be seen above, n. 187; for truth
+supports wisdom as the ribs do the breast. These things are signified,
+because the breast is that part of a man in which all his principles are
+as in their centre. From these considerations, it is evident, that the
+woman was created out of the man by a transfer of his peculiar wisdom,
+which is the same thing as to be created out of natural truth; and that
+the love thereof was transferred from the man into the woman, to the end
+that conjugial love might exist; and that this was done in order that
+the love of the wife and not self-love might be in the man: for the
+wife, in consequence of her innate disposition, cannot do otherwise than
+convert self-love, as existing with the man, into his love to herself;
+and I have been informed, that this is effected by virtue of the wife's
+love itself, neither the man nor the wife being conscious of it: hence,
+no man can possibly love his wife with true conjugial love, who from a
+principle of self-love is vain and conceited of his own intelligence.
+When this arcanum relating to the creation of the woman from the man, is
+understood, it may then be seen, that the woman in like manner is as it
+were created or formed from the man in marriage; and that this is
+effected by the wife, or rather through her by the Lord, who imparts
+inclinations to women whereby they produce such an effect: for the wife
+receives into herself the image of a man, and thereby appropriates to
+herself his affections, as may be seen above, n. 183; and conjoins the
+man's internal will with her own, of which we shall treat presently; and
+also claims to herself the propagated forms (_propagines_) of his soul,
+of which also we shall speak elsewhere. From these considerations it is
+evident, that, according to the description in the book of Genesis,
+interiorly understood, a woman is formed into a wife by such things as
+she takes out of the husband and his breast, and implants in herself.
+
+194. IX. THIS FORMATION IS EFFECTED ON THE PART OF THE WIFE BY SECRET
+MEANS; AND THIS IS MEANT BY THE WOMAN'S BEING CREATED WHILE THE MAN
+SLEPT. It is written in the book of Genesis, that Jehovah God caused a
+deep sleep to fall upon Adam, so that he slept; and that then he took
+one of his ribs, and builded it into a woman: chap. ii. 21, 22. That by
+the man's sleep and sleeping is signified his entire ignorance that the
+wife is formed and as it were created from him, appears from what was
+shewn in the preceding chapter, and also from the innate prudence and
+circumspection of wives, not to divulge anything concerning their love,
+or their assumption of the affections of the man's life, and thereby of
+the transfer of his wisdom into themselves. That this is effected on the
+part of the wife without the husband's knowledge, and while he is as it
+were sleeping, thus by secret means, is evident from what was explained
+above, n. 166-168; where also it is clearly shewn, that the prudence
+with which women are influenced herein, was implanted in them from
+creation, and consequently from their birth, for reasons of necessity,
+so that conjugial love, friendship, and confidence, and thereby the
+blessedness of dwelling together and a happy life, may be secured:
+wherefore for the right accomplishing of this, the man is enjoined to
+_leave his father and mother and to cleave to his wife_, Gen. ii. 24;
+Matt. xix. 4, 5. The father and mother, whom the man is to leave, in a
+spiritual sense signify his _proprium_ of will and _proprium_ of
+understanding; and the _proprium_ of a man's (_homo_) will is to love
+himself, and the _proprium_ of his understanding is to love his own
+wisdom; and to cleave to his wife signifies to devote himself to the
+love of his wife. Those two _propriums_ are deadly evils to man, if they
+remain with him, and the love of those two _propriums_ is changed into
+conjugial love, so far as a man cleaves to his wife, that is, so far as
+he receives her love; see above, n. 193, and elsewhere. To sleep
+signifies to be in ignorance and unconcern; a father and a mother
+signify the two _propriums_ of a man (_homo_), the one of the will and
+the other of the understanding; and to cleave to, signifies to devote
+one's self to the love of any one, as might be abundantly confirmed from
+passages in other parts of the Word; but this would be foreign to our
+present subject.
+
+195. X. THIS FORMATION ON THE PART OF THE WIFE IS EFFECTED BY THE
+CONJUNCTION OF HER OWN WILL WITH THE INTERNAL WILL OF THE MAN. That the
+man possesses rational and moral wisdom, and that the wife conjoins
+herself with those things which relate to his moral wisdom, may be seen
+above, n. 163-165. The things which relate to rational wisdom constitute
+the man's understanding, and those which relate to moral wisdom
+constitute his will. The wife conjoins herself with those things which
+constitute the man's will. It is the same, whether we say that the wife
+conjoins herself, or that she conjoins her will to the man's will;
+because she is born under the influence of the will, and consequently in
+all her actions acts from the will. The reason why it is said _with the
+man's internal will_, is, because the man's will resides in his
+understanding, and the man's intellectual principle is the inmost
+principle of the woman, according to what was observed above concerning
+the formation of the woman from the man, n. 32, and in other places. The
+man has also an external will; but this frequently takes its tincture
+from simulation and dissimulation. This will the wife notices; but she
+does not conjoin herself with it, except pretendedly or in the way of
+sport.
+
+196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME ONE, AND
+THAT THUS BOTH MAY BECOME ONE MAN (_homo_): for whoever conjoins to
+himself the will of another, also conjoins to himself his understanding;
+for the understanding regarded in itself is merely the minister and
+servant of the will. That this is the case, appears evidently from the
+affection of love, which moves the understanding to think as it directs.
+Every affection of love belongs to the will; for what a man loves that
+he also wills. From these considerations it follows, that whoever
+conjoins to himself the will of a man conjoins to himself the whole man:
+hence it is implanted as a principle in the wife's love to unite the
+will of her husband to her own will; for hereby the wife becomes the
+husband's, and the husband the wife's; thus both become one man
+(_homo_).
+
+197. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY AN
+APPROPRIATION OF THE AFFECTIONS OF THE HUSBAND. This article agrees with
+the two preceding, because affections are of the will; for affections
+which are merely derivations of the love, form the will, and make and
+compose it; but these affections with men are in the understanding,
+whereas with women they are in the will.
+
+198. XIII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY A
+RECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUSBAND, WITH THE
+DELIGHT ARISING FROM HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM.
+This coincides with what was explained above, n. 172, 173, therefore any
+further explanation is needless. Conjugial delights with wives arise
+solely from their desire to be one with their husbands, as good is one
+with truth in the spiritual marriage. That conjugial love descends from
+this spiritual marriage, has been proved above in the chapter which
+treats particularly on that subject; hence it may be seen, as in an
+image, that the wife conjoins the man to herself, as good conjoins truth
+to itself; and that the man reciprocally conjoins himself to the wife,
+according to the reception of her love in himself, as truth reciprocally
+conjoins itself to good, according to the reception of good in itself;
+and that thus the love of the wife forms itself by the wisdom of the
+husband, as good forms itself by truth; for truth is the form of good.
+From these considerations it is also evident, that conjugial delights
+with the wife originate principally in her desiring to be one with the
+husband, consequently to be the love of her husband's wisdom; for in
+such case she is made sensible of the delights of her own heat in the
+man's light, according to what was explained in Article IV., n. 188.
+
+199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND A YOUTH INTO A
+HUSBAND. This flows as a consequence, from what has been said above in
+this and the foregoing chapter respecting the conjunction of married
+partners into one flesh. A maiden becomes or is made a wife, because in
+a wife there are principles taken out of the husband, and therefore
+supplemental, which were not previously in her as a maiden: a youth also
+becomes or is made a husband, because in a husband there are principles
+taken out of the wife, which exalt his receptibility of love and wisdom,
+and which were not previously in him as a youth: this is the case with
+those who are principled in love truly conjugial. That it is these who
+feel themselves a united man (_homo_), and as it were one flesh, may be
+seen in the preceding chapter, n. 178. From these considerations it is
+evident, that with females the maiden principle is changed into that of
+a wife, and with men the youthful principle is changed into that of a
+husband. That this is the case, was experimentally confirmed to me in
+the spiritual world, as follows: Some men asserted, that conjunction
+with a female before marriage is like conjunction with a wife after
+marriage.--On hearing this, the wives were very indignant, and said:
+"There is no likeness at all in the two cases. The difference between
+them is like that between what is fancied and what is real." Hereupon
+the men rejoined, "Are you not females as before?" To this the wives
+replied more sharply, "We are not females, but wives; you are in fancied
+and not in real love; you therefore talk fancifully." Then the men said,
+"If you are not females (_feminae_) still you are women (_mulieres_):"
+and they replied, "In the first states of marriage we were women
+(_mulieres_); but now we are wives."
+
+200. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THERE
+EXISTS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, AND
+THE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial more and
+more conjoins two into one man (_homo_), may be seen above n. 178, 179;
+and as a wife becomes a wife from and according to conjunction with the
+husband, and in like manner the husband with the wife; and as love truly
+conjugial endures to eternity, it follows, that the wife becomes more
+and more a wife, and the husband more and more a husband. The true
+reason of this is, because in the marriage of love truly conjugial, each
+married partner becomes continually a more interior man; for that love
+opens the interiors of their minds; and as these are opened, a man
+becomes more and more a man (_homo_): and to become more a man (_homo_)
+in the case of the wife is to become more a wife, and in the case of the
+husband to become more a husband. I have heard from the angels, that the
+wife becomes more and more a wife as the husband becomes more and more a
+husband, but not _vice versa_; because it rarely, if ever, happens, that
+a chaste wife is wanting in love to her husband, but that the husband is
+wanting in a return of love to his wife; and that this return of love is
+wanting because he has no elevation of wisdom, which alone receives the
+love of the wife: respecting this wisdom see above n. 130, 163-165.
+These things however they said in regard to marriages on earth.
+
+201. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY PERFECTED AND ENNOBLED
+FROM WITHIN. The most perfect and noble human form results from the
+conjunction of two forms by marriage so as to become one form; thus from
+two fleshes becoming one flesh, according to creation. That in such case
+the man's mind is elevated into superior light, and the wife's into
+superior heat, and that then they germinate, and bear flowers and
+fruits, like trees in the spring, may be seen above, n. 188, 189. That
+from the nobleness of this form are produced noble fruits, which in the
+heavens are spiritual, and on earth natural, will be seen in the
+following article.
+
+202. XVII. CHILDREN BORN OF PARENTS WHO ARE PRINCIPLED IN LOVE TRULY
+CONJUGIAL, DERIVE FROM THEM THE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH,
+WHENCE THEY HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE THE
+THINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO LOVE THOSE THINGS WHICH
+WISDOM TEACHES. That children derive from their parents inclination to
+such things as had been objects of the love and life of the parents, is
+a truth most perfectly agreeable to the testimony of history in general,
+and of experience in particular; but that they do not derive or inherit
+from their parents the affections themselves, and thence the lives of
+those affections, but only inclinations and faculties thereto, has been
+shewn me by the wise in the spiritual world; concerning whom, see the
+two MEMORABLE RELATIONS above adduced. That children to the latest
+posterity, from innate inclinations, if they are not modified, are led
+into affections, thoughts, speech, and life, similar to those of their
+parents, is clearly manifest from the Jews, who at this day are like
+their fathers in Egypt, in the wilderness, in the land of Canaan, and in
+the Lord's time; and this likeness is not confined to their minds only,
+but extends to their countenances; for who does not know a Jew by his
+look? The case is the same with the descendants of others: from which
+considerations it may infallibly be concluded, that children are born
+with inclinations to such things as their parents were inclined to. But
+it is of the divine providence, lest thought and act should follow
+inclination, that perverse inclinations may be corrected; and also that
+a faculty has been implanted for this purpose, by virtue whereof parents
+and masters have the power of amending the morals of children, and
+children may afterwards, when they come to years of discretion, amend
+their own morals.
+
+203. We have said that children derive from their parents the conjugial
+principle of good and truth, because this is implanted from creation in
+the soul of every one; for it is that which flows into every man from
+the Lord, and constitutes his human life. But this conjugial principle
+passes into derivatives from the soul even to the ultimates of the body.
+In its passage through these ultimates and those derivatives, it is
+changed by the man himself in various ways, and sometimes into the
+opposite, which is called the conjugial or connubial principle of what
+is evil and false. When this is the case, the mind is closed from
+beneath, and is sometimes twisted as a spire into the contrary; but with
+some that principle is not closed, but remains half-open above, and with
+some open. The latter and the former conjugial principle is the source
+of those inclinations which children inherit from their parents, a son
+after one manner, and a daughter after another. The reason why such
+inclinations are derived from the conjugial principle, is, because, as
+was proved above, n. 65, conjugial love is the foundation of all loves.
+
+204. The reason why children born of parents who are principled in love
+truly conjugial, derive inclinations and faculties, if a son, to
+perceive the things relating to wisdom, and if a daughter, to love the
+things which wisdom teaches, is, because the conjugial principle of good
+and truth is implanted from creation in every soul, and also in the
+principles derived from the soul; for it was shewn above, that this
+conjugial principle fills the universe from first principles to last,
+and from a man even to a worm; and also that the faculty to open the
+inferior principles of the mind even to conjunction with its superior
+principles, which are in the light and heat of heaven, is also implanted
+in every man from creation: hence it is evident, that a superior
+suitableness and facility to conjoin good to truth, and truth to good,
+and thus to grow wise, is inherited by those who are born from such a
+marriage; consequently they have a superior suitableness and facility
+also to embrace the things relating to the church and heaven; for that
+conjugial love is conjoined with these things, has been frequently shewn
+above. From these considerations, reason may clearly discover the end
+for which the Lord the Creator has provided, and still provides,
+marriages of love truly conjugial.
+
+205. I have been informed by the angels, that those who lived in the
+most ancient times, live at this day in the heavens, in separate houses,
+families, and nations, as they had lived on earth, and that scarce any
+one of a house is wanting; and this because they were principled in love
+truly conjugial; and that hence their children inherited inclinations to
+the conjugial principle of good and truth, and were easily initiated
+into it more and more interiorly by education received from their
+parents, and afterwards as from themselves, when they become capable of
+judging for themselves, were introduced into it by the Lord.
+
+206. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL OF THE OFFSPRING IS
+FROM THE FATHER AND ITS CLOTHING FROM THE MOTHER. No wise man entertains
+a doubt that the soul is from the father; it is also manifestly
+conspicuous from minds, and likewise from faces which are the types of
+minds, in descendants from fathers of families in a regular series; for
+the father returns as in an image, if not in his sons, yet in his
+grandsons and great grandsons; and this because the soul constitutes a
+man's (_homo_) inmost principle, which may be covered and concealed by
+the offspring nearest in descent, but nevertheless it comes forth and
+manifests itself in the more remote issue. That the soul is from the
+father, and its clothing from the mother, may be illustrated by
+analogies in the vegetable kingdom. In this kingdom the earth or ground
+is the common mother, which in itself, as in a womb, receives and
+clothes seeds; yea, as it were conceives, bears, brings forth, and
+educates them, as a mother her offspring from the father.
+
+207. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some
+time I was looking towards the city Athens, of which mention was made in
+a former memorable relation, and I heard thence an unusual clamor. There
+was in it something of laughter, and in the laughter something of
+indignation, and in the indignation something of sadness: still however
+the clamor was not thereby dissonant, but consonant: because one tone
+was not together with the other, but one was within another. In the
+spiritual world a variety and commixture of affections is distinctly
+perceived in sound. I inquired from afar what was the matter. They said,
+"A messenger is arrived from the place where the new comers from the
+Christian world first appear, bringing information of what he has heard
+there from three persons, that in the world whence they came they had
+believed with the generality, that the blessed and happy after death
+enjoy absolute rest from labor; and since administrations, offices, and
+employments, are labor, they enjoy rest from these: and as those three
+persons are now conducted hither by our emissary, and are at the gate
+waiting for admission, a clamor was made, and it was deliberately
+resolved they should not be introduced into the Palladium on Parnassus,
+as the former were, but into the great auditory, to communicate the news
+they brought from the Christian world: accordingly some deputies have
+been sent to introduce them in form." Being at that time myself in the
+spirit, and distances with spirits being according to the states of
+their affections, and having at that time a desire to see and hear them,
+I seemed to myself to be present there, and saw them introduced, and
+heard what they said. The seniors or wiser part of the audience sat at
+the sides of the auditory, and the rest in the midst; and before these
+was an elevated piece of ground. Hither the three strangers, with the
+messenger, were formally conducted by attendants, through the middle of
+the auditory. When silence was obtained, they were addressed by a kind
+of president of the assembly, and asked, "WHAT NEWS FROM THE EARTH?"
+They replied, "There is a variety of news: but pray tell us what
+information you want." The president answered, "WHAT NEWS IS THERE FROM
+THE EARTH CONCERNING OUR WORLD AND HEAVEN?" They replied, "When we first
+came into this world, we were informed, that here and in heaven there
+are administrations, offices, employments, trades, studies, relating to
+all sciences and professions, together with wonderful mechanical arts;
+and yet we believed that after our removal or translation from the
+natural world into the spiritual, we should enter upon an eternal rest
+from labor; and what are employments but labor?" To this the president
+replied, "By eternal rest from labor did you understand eternal
+inactivity, in which you should be continually sitting and laying down,
+with your bosoms and mouths open, attracting and inhaling delights and
+joys?" "We conceived something of this sort," said the three strangers
+smiling courteously. Then they were asked, "What connection have joys
+and delights and the happiness thence resulting, with a state of
+inactivity? By inactivity the mind is enfeebled and contracted, instead
+of being strengthened and expanded; or in other words, the man is
+reduced to a state of death, instead of being quickened into life.
+Suppose a person to sit still in the most complete inactivity, with his
+hands hanging down, his eyes fixed on the ground, and withdrawn from all
+other objects, and suppose him at the same time to be encompassed by an
+atmosphere of gladness, would not a lethargy seize both his head and
+body, and the vital expansion of his countenance would be contracted,
+and at length with relaxed fibres he would nod and totter, till he fell
+to the earth? What is it that keeps the whole bodily system in its due
+expansion and tension, but the tension of the mind? and whence comes the
+tension of the mind but from administrations and employments, while the
+discharge of them is attended with delight? I will therefore tell you
+some news from heaven: in that world there are administrations, offices,
+judicial proceedings both in greater and lesser cases, also mechanical
+arts and employments." The strangers on hearing of judicial proceedings
+in heaven, said, "To what purpose are such proceedings? are not all in
+heaven inspired and led by God, and in consequence thereof taught what
+is just and right? what need then is there of judges?" The president
+replied, "In this world we are instructed and learn what is good and
+true, also what is just and equitable, as in the natural world; and
+these things we learn, not immediately from God, but mediately through
+others; and every angel, like every man, thinks what is true, and does
+what is good, as from himself; and this, according to the state of the
+angel, is mixed and not pure: and moreover, there are among the angels
+some of a simple and some of a wise character; and it is the part of the
+wise to judge, when the simple, from their simplicity and ignorance, are
+doubtful about what is just, or through mistake wander from it. But as
+you are as yet strangers in this world, if it be agreeable to you to
+accompany me into our city, we will shew you all that is contained
+therein." Then they quitted the auditory, and some of the elders also
+accompanied them. They were introduced into a large library, which was
+divided into classes arranged according to the sciences. The three
+strangers, on seeing so many books, were astonished, and said, "There
+are books also in this world! whence do you procure parchment and paper,
+pens and ink?" The elders replied, "We perceive that in the former world
+you believed that this world is empty and void, because it is spiritual;
+and you believed so because you had conceived an idea of what is
+spiritual abstracted from what is material; and that which is so
+abstracted appeared to you as nothingness, thus as empty and void; when
+nevertheless in this world there is a fulness of all things. Here all
+things are SUBSTANTIAL and not material: and material things derive
+their origin from things substantial. We who live here are spiritual
+men, because we are substantial and not material; hence in this world we
+have all things that are in the natural world, in their perfection, even
+books and writings, and many other things which are not in the natural
+world." The three strangers, when they heard talk of things SUBSTANTIAL,
+conceived that it must be so, as well because they saw written books, as
+because they heard it asserted that material things originate in
+substantial. For their further confirmation in these particulars, they
+were conducted to the houses of the scribes, who were copying the
+writings of the wise ones of the city; and they inspected the writings,
+and wondered to see them so beautiful and elegant. After this they were
+conducted to the museums, schools, and colleges, and to the places where
+they had their literary sports. Some of these were called the sports of
+the Heliconides, some of the Parnassides, some of the Athaeides, and some
+the sports of the maidens of the fountain. They were told that the
+latter were so called, because maidens signify affections of the
+sciences, and every one has intelligence according to his affection for
+the sciences: the sports so called were spiritual exercises and trials
+of skill. Afterwards they were led about the city to see the rulers,
+administrators, and their officers, by whom they were conducted to see
+several wonderful works executed in a spiritual manner by the
+artificers. When they had taken a view of all these things, the
+president again conversed with them about the eternal rest from labor,
+into which the blessed and happy enter after death, and said, "Eternal
+rest is not inactivity; for inactivity occasions a thorough languor,
+dulness, stupor, and drowsiness of the mind and thence of the body; and
+these things are death and not life, still less eternal life which the
+angels of heaven enjoy; therefore eternal rest is that which dispels
+such mischiefs, and causes a man to live; and it is this which elevates
+the mind; consequently it is by some employment and work that the mind
+is excited, vivified, and delighted; which is affected according to the
+use, from which, in which, and to which the mind is actuated. Hence the
+universal heaven is regarded by the Lord as containing uses; and every
+angel is an angel according to use; the delight of use carries him
+along, as a prosperous gale a ship, and causes him to be in eternal
+peace, and the rest of peace. This is the meaning of eternal rest from
+labor. That an angel is alive according as his mind is directed to use,
+is evident from the consideration, that every one has conjugial love
+with its energy, ability and delights, according as he devotes himself
+to the genuine use in which he is." When the three strangers were
+convinced that eternal rest is not inactivity, but the delight of some
+useful employment, there came some maidens with pieces of embroidery and
+net-work, wrought with their own hands, which they presented to them.
+When the novitiate spirits were gone, the maidens sang an ode, wherein
+they expressed with angelic melody the affection of useful works with
+the pleasures attending it.
+
+208. THE SECOND MEMORABLE RELATION. While I was meditating on the arcana
+of conjugial love stored up with wives, there again appeared the GOLDEN
+SHOWER described above; and I recollected that it fell over a hall in
+the east where there lived three conjugial loves, that is, three married
+pairs, who loved each other tenderly. On seeing it, and as if invited by
+the sweetness of meditating on that love, I hastened towards it, and as
+I approached, the shower from golden became purple, afterwards scarlet,
+and when I came near, it was sparkling like dew. I knocked at the door,
+and when it was opened, I said to the attendant, "Tell the husbands that
+the person who before came with an angel, is come again, and begs the
+favor of being admitted into their company." Presently the attendant
+returned with a message of assent from the husbands, and I entered. The
+three husbands with their wives were together in an open gallery, and as
+I paid my respects to them, they returned the compliment. I then asked
+the wives, Whether the white dove in the window afterwards appeared?
+They said, "Yes; and to-day also; and it likewise expanded its wings;
+from which we concluded that you were near at hand, and were desirous of
+information respecting one other arcanum concerning conjugial love." I
+inquired, "Why do you say _one_ arcanum; when I came here to learn
+several?" They replied, "They are arcana, and some of them transcend
+your wisdom to such a degree, that the understanding of your thought
+cannot comprehend them. You glory over us on account of your wisdom; but
+we do not glory over you on account of ours; and yet ours is eminently
+distinguished above yours, because it enters your inclinations and
+affections, and sees, perceives, and is sensible of them. You know
+nothing at all of the inclinations and affections of your own love; and
+yet these are the principles from and according to which your
+understanding thinks, consequently from and according to which you are
+wise; and yet wives are so well acquainted with those principles in
+their husbands, that they see them in their faces, and hear them from
+the tone of their voices in conversation, yea, they feel them on their
+breasts, arms, and cheeks: but we, from the zeal of our love for your
+happiness, and at the same time for our own, pretend not to know them;
+and yet we govern them so prudently, that wherever the fancy, good
+pleasure, and will of our husbands lead, we follow by permitting and
+suffering it; only bending its direction when it is possible, but in no
+case forcing it." I asked, "Whence have you this wisdom?" They replied,
+"It is implanted in us from creation and consequently from birth. Our
+husbands compare it to instinct; but we say that it is of the divine
+providence, in order that the men may be rendered happy by their wives.
+We have heard from our husbands, that the Lord wills that the husband
+(_homo masculus_) should act freely according to reason; and that on
+this account the Lord himself from within governs his freedom, so far as
+respects the inclinations and affections, and governs it from without by
+means of his wife; and that thus he forms a man with his wife into an
+angel of heaven; and moreover love changes its essence, and does not
+become conjugial love, if it be compelled. But we will be more explicit
+on this subject: we are moved thereto, that is, to prudence in governing
+the inclinations and affections of our husbands, so that they may seem
+to themselves to act freely according to their reason, from this motive,
+because we are delighted with their love; and we love nothing more than
+that they should be delighted with our delights, which, in case of their
+being lightly esteemed by our husbands, become insipid also to us."
+Having said this, one of the wives entered her chamber, and on her
+return said, "My dove still flutters its wings, which is a sign that we
+may make further disclosures." They then said, "We have observed various
+changes of the inclinations and affections of the men; as that they grow
+cold towards their wives, while the husbands entertain vain thoughts
+against the Lord and the church; that they grow cold while they are
+conceited of their own intelligence; that they grow cold while they
+regard with desire the wives of others; that they grow cold while their
+love is adverted to by their wives; not to mention other occasions; and
+that there are various degrees of their coldness: this we discover from
+a withdrawal of the sense from their eyes, ears, and bodies, on the
+presence of our senses. From these few observations you may see, that we
+know better than the men whether it be well or ill with them; if they
+are cold towards their wives, it is ill with them, but if they are warm
+towards them, it is well; therefore wives are continually devising means
+whereby the men may become warm and not cold towards them; and these
+means they devise with a sagacity inscrutable to the men." As they said
+this, the dove was heard to make a sort of moaning; and immediately the
+wives said, "This is a token to us that we have a wish to communicate
+greater arcana, but that it is not allowable: probably you will reveal
+to the men what you have heard." I replied, "I intend to do so: what
+harm can come from it?" Hereupon the wives talked together on the
+subject, and then said, "Reveal it, if you like. We are well aware of
+the power of persuasion which wives possess. They will say to their
+husbands, 'The man is not in earnest; he tells idle tales: he is but
+joking from appearances, and from strange fancies usual with men. Do not
+believe him, but believe us: we know that you are loves, and we
+obediences.' Therefore you may reveal it if you like; but still the
+husbands will place no dependence on what comes from your lips, but on
+that which comes from the lips of their wives which they kiss."
+
+       *       *       *       *       *
+
+UNIVERSALS RESPECTING MARRIAGES.
+
+209. There are so many things relating to marriages that, if
+particularly treated of, they would swell this little work into a large
+volume: for we might treat particularly of the similitude and
+dissimilitude subsisting among married partners; of the elevation of
+natural conjugial love into spiritual, and of their conjunction; of the
+increase of the one and the decrease of the other; of the varieties and
+diversities of each; of the intelligence of wives; of the universal
+conjugial sphere proceeding from heaven, and of its opposite from hell,
+and of their influx and reception; with many other particulars, which,
+if individually enlarged upon, would render this work so bulky as to
+tire the reader. For this reason, and to avoid useless prolixity, we
+will condense these particulars into UNIVERSAL RESPECTING MARRIAGES. But
+these, like the foregoing subjects, must be considered distinctly as
+arranged under the following articles: I. _The sense proper to conjugial
+love is the sense of touch._ II. _With those who are in love truly
+conjugial, the faculty of growing wise gradually increases; but with
+those who are not it decreases._ III. _With those who are in love truly
+conjugial the happiness of dwelling together increases; but with those
+who are not it decreases._ IV. _With those who are in love truly
+conjugial, conjunction of minds increases, and therewith friendship; but
+with those who are not they both decrease._ V. _Those who are in love
+truly conjugial continually desire to be one man (homo); but those who
+are not desire to be two._ VI. _Those who are in love truly conjugial,
+in marriage have respect to what is eternal; but with those who are not
+the case is reversed._ VII. _Conjugial love resides with chaste wives;
+but still their love depends on the husbands._ VIII. _Wives love the
+bonds of marriage if the men do._ IX. _The intelligence of women is in
+itself modest, elegant, pacific, yielding, soft, tender; but the
+intelligence of men is in itself grave, harsh, hard, daring, fond of
+licentiousness_. X. _Wives are in no excitation as men are; but they
+have a state of preparation for reception._ XI. _Men have abundant store
+according to the love of propagating the truths of their wisdom, and to
+the love of doing uses._ XII. _Determination is in the good pleasure of
+the husband._ XIII. _The conjugial sphere flows from the Lord through
+heaven into everything in the universe, even to its ultimates._ XIV.
+_This sphere is received by the female sex, and through that is
+transferred into the male sex; and not_ vice versa. XV. _Where there is
+love truly conjugial, this sphere is received by the wife, and only
+through her by the husband._ XVI. _Where there is love not conjugial,
+this sphere is received indeed by the wife, but not by the husband
+through her._ XVII. _Love truly conjugial may exist with one of the
+married partners and not at the same time with the other._ XVIII. _There
+are various similitudes and dissimilitudes, both internal and external,
+with married partners._ XIX. _Various similitudes can be conjoined, but
+not with dissimilitudes._ XX. _The Lord provides similitudes for those
+who desire love truly conjugial; and if not on earth, he yet provides
+them in heaven._ XXI. _A man (homo) according to the deficiency and loss
+of conjugial love, approaches to the nature of a beast._ We proceed to
+the explanation of each article.
+
+210. I. THE SENSE PROPER TO CONJUGIAL LOVE IS THE SENSE OF TOUCH. Every
+love has its own proper sense. The love of seeing, grounded in the love
+of understanding, has the sense of seeing; and the gratifications proper
+to it are the various kinds of symmetry and beauty. The love of hearing
+grounded in the love of hearkening to and obeying, has the sense of
+hearing; and the gratifications proper to it are the various kinds of
+harmony. The love of knowing these things which float about in the air,
+grounded in the love of perceiving, is the sense of smelling; and the
+gratifications proper to it are the various kinds of fragrance. The love
+of self-nourishment, grounded in the love of imbibing goods, is the
+sense of tasting; and the delights proper to it are the various kinds of
+delicate foods. The love of knowing objects, grounded in the love of
+circumspection and self-preservation, is the sense of touching, and the
+gratifications proper to it are the various kinds of titillation. The
+reason why the love of conjunction with a partner, grounded in the love
+of uniting good and truth, has the sense of touch proper to it, is,
+because this sense is common to all the senses, and hence borrows from
+them somewhat of support and nourishment. That this love brings all the
+above-mentioned senses into communion with it, and appropriates their
+gratification, is well known. That the sense of touch is devoted to
+conjugial love, and is proper to it, is evident from all its sports, and
+from the exaltation of its subtleties to the highest degree of what is
+exquisite. But the further consideration of this subject we leave to
+lovers.
+
+211. II. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE FACULTY OF
+GROWING WISE INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. The
+faculty of growing wise increases with those who are in love truly
+conjugial, because this love appertains to married partners on account
+of wisdom, and according to it, as has been fully proved in the
+preceding sections; also, because the sense of that love is the touch,
+which is common to all the senses, and also is full of delights; in
+consequence of which it opens the interiors of the mind, as it opens the
+interiors of the senses, and therewith the organical principles of the
+whole body. Hence it follows, that those who are principled in that
+love, prefer nothing to growing wise; for a man grows wise in proportion
+as the interiors of his mind are opened; because by such opening, the
+thoughts of the understanding are elevated into superior light, and the
+affections of the will into superior heat; and superior light is wisdom,
+and superior heat is the love thereof. Spiritual delights conjoined to
+natural delights, which are the portion of those who are in love truly
+conjugial, constitute loveliness, and thence the faculty of growing
+wise. Hence it is that the angels have conjugial love according to
+wisdom; and the increase of that love and at the same time of its
+delights is according to the increase of wisdom; and spiritual
+offspring, which are produced from their marriages, are such things as
+are of wisdom from the father, and of love from the mother, which they
+love from a spiritual _storge_; which love unites with their conjugial
+love, and continually elevates it, and joins them together.
+
+212. The contrary happens with those who are not in any conjugial love,
+from not having any love of wisdom. These enter the marriage state with
+no other end in view than lasciviousness, in which is also the love of
+growing insane; for every end considered in itself is a love, and
+lasciviousness in its spiritual origin is insanity. By insanity we mean
+a delirium in the mind occasioned by false principles; and an eminent
+degree of delirium is occasioned by truths which are falsified until
+they are believed to be wisdom. That such persons are opposed to
+conjugial love, is confirmed or evinced by manifest proof in the
+spiritual world; where, on perceiving the first scent of conjugial love,
+they fly into caverns, and shut the doors; and if these are opened, they
+rave like madmen in the world.
+
+213. III. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE HAPPINESS OF
+DWELLING TOGETHER INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES.
+The happiness of dwelling together increases with those who are in love
+truly conjugial, because they mutually love each other with every sense.
+The wife sees nothing more lovely than the husband, and the husband
+nothing more lovely than the wife; neither do they hear, smell, or touch
+any thing more lovely; hence the happiness they enjoy of living together
+in the same house, chamber, and bed. That this is the case, you that are
+husbands can assure yourselves from the first delights of marriage,
+which are in their fulness; because at that time the wife is the only
+one of the sex that is loved. That the reverse is the case with those
+who are not in conjugial love, is well known.
+
+214. IV. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL CONJUNCTION OF MINDS
+INCREASES, AND THEREWITH FRIENDSHIP; BUT WITH THOSE WHO ARE NOT, THEY
+BOTH DECREASE. That conjunction of minds increases with those who are in
+love truly conjugial, was proved in the chapter ON THE CONJUNCTION OF
+SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD'S WORDS, THAT
+THEY ARE NO LONGER TWO BUT ONE FLESH, see n. 156*-191. But that
+conjunction increases as friendship unites with love; because friendship
+is as it were the face and also the raiment of that love; for it not
+only joins itself to love as raiment, but also conjoins itself thereto
+as a face. Love preceding friendship is like the love of the sex, which,
+after the marriage vow, takes its leave and departs; whereas love
+conjoined to friendship after the marriage vow, remains and is
+strengthened; it likewise outers more interiorly into the breast,
+friendship introducing it, and making it truly conjugial. In this case
+the love makes its friendship also conjugial, which differs greatly from
+the friendship of every other love; for it is full. That the case is
+reversed with those who are not principled in conjugial love, is well
+known. With these, the first friendship, which was insinuated during the
+time of courtship, and afterwards during the period immediately
+succeeding marriage, recedes more and more from the interiors of the
+mind, and thence successively at length retires to the cuticles; and
+with those who think of separation it entirely departs; but with those
+who do not think of separation, love remains in the externals, yet it is
+cold in the internals.
+
+215. V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CONTINUALLY DESIRE TO BE
+ONE MAN, BUT THOSE WHO ARE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO.
+Conjugial love essentially consists in the desire of two to become one;
+that is, in their desire that two lives may become one life. This desire
+is the perpetual _conatus_ of that love, from which flow all its
+effects. That _conatus_ is the very essence of motion, and that desire
+is the living _conatus_ appertaining to man, is confirmed by the
+researches of philosophers, and is also evident to such as take a view
+of the subject from refined reason. Hence it follows, that those who are
+in love truly conjugial, continually endeavour, that is, desire to be
+one man. That the contrary is the case with those who are not in
+conjugial love, they themselves very well know; for as they continually
+think themselves two from the disunion of their souls and minds, so they
+do not comprehend what is meant by the Lord's words, "_They are no
+longer two, but one flesh_;" Matt. xix. 6.
+
+216. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, IN MARRIAGE HAVE RESPECT
+TO WHAT IS ETERNAL; BUT WITH THOSE WHO ARE NOT THE CASE IS REVERSED.
+Those who are in love truly conjugial have respect to what is eternal,
+because in that love there is eternity; and its eternity is grounded in
+this, that love with the wife, and wisdom with the husband, increases to
+eternity; and in the increase or progression the married partners enter
+more and more interiorly into the blessedness of heaven, which their
+wisdom and its love have stored up together in themselves: if therefore
+the idea of what is eternal were to be plucked away, or by any casualty
+to escape from their minds, it would be as if they were cast down from
+heaven. What is the state of conjugial partners in heaven, when the idea
+of what is eternal falls out of their minds, and the idea of what is
+temporal takes its place, was made evident to me from the following
+case. On a certain time, permission having been granted for the purpose,
+two married partners were present with me from heaven: and at that
+instant the idea of what is eternal respecting marriage was taken away
+from them by an idle disorderly spirit who was talking with craft and
+subtlety. Hereupon they began to bewail themselves, saying, that they
+could not live any longer, and that they felt such misery as they had
+never felt before. When this was perceived by their co-angels in heaven,
+the disorderly spirit was removed and cast down; whereupon the idea of
+what is eternal instantly returned to them, and they were gladdened in
+heart, and most tenderly embraced each other. Besides this, I have heard
+two married partners, who at one instant entertained an idea of what is
+eternal respecting their marriage, and the next an idea of what is
+temporal. This arose from their being internally dissimilar. When they
+were in the idea of what is eternal, they were mutually glad; but when
+in the idea of what is temporal, they said, "There is no longer any
+marriage between us;" and the wife, "I am no longer a wife, but a
+concubine;" and the husband, "I am no longer a husband, but an
+adulterer;" wherefore while their internal dissimilitude was open to
+them, the man left the woman, and the woman the man: afterwards,
+however, as each had an idea of what is eternal respecting marriage,
+they were consociated with suitable partners. From these instances it
+may be clearly seen, that those who are in love truly conjugial have
+respect to what is eternal; and if this idea escapes from their inmost
+thoughts, they are disunited as to conjugial love, though not at the
+same time as to friendship; for friendship dwells in externals, but
+conjugial love in internals. The case is similar with marriages on
+earth, where married partners who tenderly love each other, think of
+what is eternal respecting the marriage-covenant, and not at all of its
+termination by death; and if this should enter their thoughts, they are
+grieved; nevertheless they are cherished again by hope from the thought
+of its continuance after their decease.
+
+[Transcriber's Note: The out-of-order section number which follows is in
+the original text, as is the asterisk which does not seem to indicate a
+footnote.]
+
+216.* VII. CONJUGIAL LOVE RESIDES WITH CHASTE WIVES; BUT STILL THEIR
+LOVE DEPENDS ON THE HUSBANDS. The reason of this is, because wives are
+born loves; and hence it is innate to them to desire to be one with
+their husbands and from this thought of their will they continually feed
+their love; wherefore to recede from the _conatus_ of uniting themselves
+to their husbands, would be to recede from themselves: it is otherwise
+with the husbands, who are not born loves, but recipients of that love
+from their wives; and on this account, so far as they receive it, so far
+the wives enter with their love; but so far as they do not receive it,
+so far the wives stand aloof with their love, and wait in expectation.
+This is the case with chaste wives; but it is otherwise with the
+unchaste. From these considerations it is evident, that conjugial love
+resides with the wives, but that their love depends on the husbands.
+
+217. VIII. WIVES LOVE THE BONDS OF MARRIAGE IF THE MEN DO. This follows
+from what was said in the foregoing article: moreover, wives naturally
+desire to be, and to be called wives; this being to them a name of
+respect and honor; they therefore love the bonds of marriage. And as
+chaste wives desire, not in name only, but in reality, to be wives, and
+this is effected by a closer and closer binding with their husbands,
+therefore they love the bonds of marriage as establishing the
+marriage-covenant, and this so much the more as they are loved again by
+their husbands, or what is tantamount, as the men love those bonds.
+
+218. IX. THE INTELLIGENCE OF WOMEN IS IN ITSELF MODEST, ELEGANT,
+PACIFIC, YIELDING, SOFT, TENDER; BUT THE INTELLIGENCE OF MEN IN ITSELF
+IS GRAVE, HARSH, HARD, DARING, FOND OF LICENTIOUSNESS. That such is the
+characteristic distinction of the woman and the man, is very evident
+from the body, the face, the tone of voice, the conversation, the
+gesture, and the manners of each: from the BODY, in that there is more
+hardness in the skin and flesh of men, and more softness in that of
+women; from the FACE, in that it is harder, more fixed, harsher, of
+darker complexion, also bearded, thus less beautiful in men; whereas in
+women it is softer, more yielding, more tender, of fairer complexion,
+and thence more beautiful; from the TONE OF VOICE, in that it is deeper
+with men, and sweeter with women; from the CONVERSATION in that with men
+it is given to licentiousness and daring, but with women it is modest
+and pacific; from the GESTURE, in that with men it is stronger and
+firmer, whereas with women it is more weak and feeble; from the MANNERS,
+in that with men they are more unrestrained, but with women more
+elegant. How far from the very cradle the genius of men differs from
+that of women, was discovered to me clearly from seeing a number of boys
+and girls met together. I saw them at times through a window in the
+street of a great city, where more than twenty assembled every day. The
+boys, agreeably to the disposition born with them, in their pastimes
+were tumultuous, vociferous, apt to fight, to strike, and to throw
+stones at each other; whereas the girls sat peaceably at the doors of
+the houses, some playing with little children, some dressing dolls or
+working on bits of linen, some kissing each other; and to my surprise,
+they still looked with satisfaction at the boys whose pastimes were so
+different from their own. Hence I could see plainly, that a man by birth
+is understanding, and a woman, love; and also the quality of
+understanding and of love in their principles; and thereby what would be
+the quality of a man's understanding without conjunction with female
+love, and afterwards with conjugial love.
+
+219. X. WIVES ARE IN NO EXCITATION AS MEN ARE; BUT THEY HAVE A STATE OF
+PREPARATION FOR RECEPTION. That men have semination and consequent
+excitation, and that women have not the latter because they have not the
+former, is evident, but that women have a state of preparation for
+reception, and thus for conception, I relate from what has been told me;
+but what the nature and quality of this state with the women is, I am
+not allowed to describe; besides, it is known to them alone: but whether
+their love, while they are in that state, is in the enjoyment of its
+delight, or in what is undelightful, as some say, they have not made
+known. This only is generally known, that it is not allowed the husband
+to say to the wife, that he is able and not willing: for thereby the
+state of reception is greatly hurt, which is prepared according to the
+state of the husband's ability.
+
+220. XI. MEN HAVE ABUNDANT STORE ACCORDING TO THE LOVE OF PROPAGATING
+THE TRUTHS OF WISDOM, AND TO THE LOVE OF DOING USES. This position is
+one of the arcana which were known to the ancients, and which are now
+lost. The ancients knew that everything which was done in the body is
+from a spiritual origin: as that from the will, which in itself is
+spiritual, actions flow; that from the thought, which also is spiritual,
+speech flows; also that natural sight is grounded in spiritual sight,
+which is that of the understanding; natural hearing in spiritual
+hearing, which is attention of the understanding and at the same time
+accommodation of the will; and natural smelling in spiritual smelling,
+which is perception; and so forth: in like manner they saw that
+semination with men is from a spiritual origin. That it is from the
+truths of which the understanding consists, they concluded from several
+deductions both of reason and of experience; and they asserted, that
+nothing is received by males from the spiritual marriage, which is that
+of good and truth, and which flows into everything in the universe, but
+truth, and whatever has relation to truth; and that this in its progress
+into the body is formed into seed; and that hence it is, that seeds
+spiritually understood are truths. As to formation, they asserted, that
+the masculine soul, as being intellectual, is thus truth; for the
+intellectual principle is nothing else; wherefore while the soul
+descends, truth also descends: that this is effected by this
+circumstance, that the soul, which is the inmost principle of every man
+(_homo_) and every animal, and which in its essence is spiritual, from
+an implanted tendency to self-propagation, follows in the descent, and
+is desirous to procreate itself; and that when this is the case, the
+entire soul forms itself, and clothes itself, and becomes seed: and that
+this may be done thousands of times, because the soul is a spiritual
+substance, which is not a subject of extension but of impletion, and
+from which no part can be taken away, but the whole may be produced,
+without any loss thereof: hence it is, that it is as fully present in
+the smallest receptacles, which are seeds, as in its greatest
+receptacle, the body. Since therefore the principle of truth in the soul
+is the origin of seed, it follows, that men have abundant store
+according to their love of propagating the truths of their wisdom: it is
+also according to their love of doing uses; because uses are the goods
+which truths produce. In the world also it is well known to some, that
+the industrious have abundant store, but not the idle. I inquired, "How
+is a feminine principle produced from a male soul?" and I received for
+answer, that it was from intellectual good; because this in its essence
+is truth: for the intellect can think that this is good, thus that it is
+true that it is good. It is otherwise with the will: this does not think
+what is good and true, but loves and does it. Therefore in the Word sons
+signify truths, and daughters goods, as may be seen above, n. 120; and
+seed signifies truth, as may be seen in the APOCALYPSE REVEALED, n. 565.
+
+221. XII. DETERMINATION IS IN THE GOOD PLEASURE OF THE HUSBAND. This is,
+because with men there is the abundant store above mentioned; and this
+varies with them according to the states of their minds and bodies: for
+the understanding is not so constant in its thoughts as the will is in
+its affections; since it is sometimes carried upwards, sometimes
+downwards; at one time it is in a serene and clear state in another in a
+turbulent and obscure one; sometimes it is employed on agreeable
+objects, sometimes on disagreeable; and as the mind, while it acts, is
+also in the body, it follows, that the body has similar states: hence
+the husband at times recedes from conjugial love, and at times accedes
+to it, and the abundant store is removed in the one state, and restored
+in the other. These are the reasons why determination at all times is to
+be left to the good pleasure of the husband: hence also it is that
+wives, from a wisdom implanted in them, never offer any admonition on
+such subjects.
+
+222. XIII. THE CONJUGIAL SPHERE FLOWS FROM THE LORD THROUGH HEAVEN INTO
+EVERYTHING IN THE UNIVERSE, EVEN TO ITS ULTIMATES. That love and wisdom,
+or, what is the same, good and truth, proceed from the Lord, was shewn
+above in a chapter on the subject. Those two principles in a marriage
+proceed continually from the Lord, because they are himself, and from
+him are all things; and the things which proceed from him fill the
+universe, for unless this were the case, nothing which exists would
+subsist. There are several spheres which proceed from him; the sphere of
+the conservation of the created universe; the sphere of the defence of
+good and truth against evil and false, the sphere of reformation and
+regeneration, the sphere of innocence and peace, the sphere of mercy and
+grace, with several others; but the universal of all is the conjugial
+sphere, because this also is the sphere of propagation, and thus the
+supereminent sphere of the conservation of the created universe by
+successive generations. That this conjugial sphere fills the universe,
+and pervades all things from first to last, is evident from what has
+been shewn above, that there are marriages in the heavens, and the most
+perfect in the third or supreme heaven: and that besides taking place
+with men it takes place also with all the subjects of the animal kingdom
+in the earth, even down to worms; and moreover with all the subjects of
+the vegetable kingdom, from olives and palms even to the smallest
+grasses. That this sphere is more universal than the sphere of heat and
+light, which proceeds from the sun of our world, may appear reasonable
+from this consideration, that it operates also in the absence of the
+sun's heat, as in winter, and in the absence of its light, as in the
+night, especially with men (_homines_). The reason why it so operates
+is, because it was from the sun of the angelic heaven, and thence there
+is a constant equation of heat and light, that is, a conjunction of good
+and truth; for it is in a continual spring. The changes of good and
+truth, or of its heat and light, are not variations thereof, like the
+variations on earth arising from changes of the heat and light
+proceeding from the natural sun; but they arise from the recipient
+subjects.
+
+223. XIV. THIS SPHERE IS RECEIVED BY THE FEMALE SEX, AND THROUGH THAT IS
+TRANSFERRED TO THE MALE SEX. There is not any conjugial love
+appertaining to the male sex, but it appertains solely to the female
+sex, and from this sex is transferred to the male: this I have seen
+evidenced by experience; concerning which see above, n. 161. A further
+proof of it is supplied from this consideration, that the male form is
+the intellectual form, and the female the voluntary; and the
+intellectual form cannot grow warm with conjugial heat from itself, but
+from the conjunctive heat of some one, in whom it was implanted from
+creation; consequently it cannot receive that love except by the
+voluntary form of the woman adjoined to itself; because this also is a
+form of love. This same position might be further confirmed by the
+marriage of good and truth; and, to the natural man, by the marriage of
+the heart and lungs; for the heart corresponds to love, and the lungs to
+understanding; but as the generality of mankind are deficient in the
+knowledge of these subjects, confirmation thereby would tend rather to
+obscure than to illustrate. It is in consequence of the transference of
+this sphere from the female sex into the male, that the mind is also
+inflamed solely from thinking about the sex; that hence also comes
+propagative formation and thereby excitation, follows of course; for
+unless heat is united to light on earth, nothing flourishes and is
+excited to cause fructification there.
+
+224. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIS SPHERE IS RECEIVED BY
+THE WIFE, AND ONLY THROUGH HER BY THE HUSBAND. That this sphere, with
+those who are in love truly conjugial, is received by the husband only
+through the wife, is at this day an arcanum; and yet in itself it is not
+an arcanum, because the bridegroom and new-married husband may know
+this; is he not affected conjugially by whatever proceeds from the bride
+and new-married wife, but not at that time by what proceeds from others
+of the sex? The case is the same with those who live together in love
+truly conjugial. And since everyone, both man and woman, is encompassed
+by his own sphere of life, densely on the breast, and less densely on
+the back, it is manifest whence it is that husbands who are very fond of
+their wives, turn themselves to them, and in the day-time regard them
+with complacency; and on the other hand, why those who do not love their
+wives, turn themselves away from them, and in the day-time regard them
+with aversion. By the reception of the conjugial sphere by the husband
+only through the wife, love truly conjugial is known and distinguished
+from that which is spurious, false, and cold.
+
+225. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIS SPHERE IS RECEIVED
+INDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugial
+sphere flowing into the universe is in its origin divine; in its
+progress in heaven with the angels it is celestial and spiritual; with
+men it is natural, with beasts and birds animal, with worms merely
+corporeal, with vegetables it is void of life; and moreover in all its
+subjects it is varied according to their forms. Now as this sphere is
+received immediately by the female sex, and mediately by the male, and
+as it is received according to forms, it follows, that this sphere,
+which in its origin is holy, may in the subjects be turned into what is
+not holy, yea may be even inverted into what is opposite. The sphere
+opposite to it is called meretricious with such women, and adulterous
+with such men; and as such men and women are in hell, this sphere is
+from thence: but of this sphere there is also much variety, and hence
+there are several species of it; and such a species is attracted and
+appropriated by a man (_vir_) as is agreeable to him, and as is
+conformable and correspondent with his peculiar temper and disposition.
+From these considerations it may appear, that the man who does not love
+his wife, receives that sphere from some other source than from his
+wife; nevertheless it is a fact, that it is also inspired by the wife,
+but without the husband's knowing it, and while he grows warm.
+
+226. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OF THE MARRIED
+PARTNERS, AND NOT AT THE SAME TIME WITH THE OTHER. For one may from the
+heart devote himself to chaste marriage, while the other knows not what
+chaste marriage is; one may love the things which are of the church, but
+the other those which are of the world alone: as to their minds, one may
+be in heaven, the other in hell; hence there may be conjugial love with
+the one, and not with the other. The minds of such, since they are
+turned in a contrary direction, are inwardly in collision with each
+other; and if not outwardly, still, he that is not in conjugial love,
+regards his lawful consort as a tiresome old woman; and so in other
+cases.
+
+227. XVIII. THERE ARE VARIOUS SIMILITUDES AND DISSIMILITUDES, BOTH
+INTERNAL AND EXTERNAL, WITH MARRIED PARTNERS. It is well known, that
+between married partners there are similitudes and dissimilitudes, and
+that the external appear, but not the internal, except after some time
+of living together, to the married partners themselves, and by
+indications to others; but it would be useless to mention each so that
+they might be known, since several pages might be filled with an account
+and description of their varieties. Similitudes may in part be deduced
+and concluded from the dissimilitudes on account of which conjugial love
+is changed into cold; of which we shall speak in the following chapter.
+Similitudes and dissimilitudes in general originate from connate
+inclinations, varied by education, connections, and persuasions that
+have been imbibed.
+
+228. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITH
+DISSIMILITUDES. The varieties of similitudes are very numerous, and
+differ more or less from each other; but still those which differ may in
+time be conjoined by various things, especially by accommodations to
+desires, by mutual offices and civilities, by abstaining from what is
+unchaste, by the common love of infants and the care of children, but
+particularly by conformity in things relating to the church; for things
+relating to the church effect a conjunction of similitudes differing
+interiorly, other things only exteriorly. But with dissimilitudes no
+conjunction can be effected, because they are antipathetical.
+
+229. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WHO DESIRE LOVE TRULY
+CONJUGIAL, AND IF NOT ON EARTH, HE YET PROVIDES THEM IN HEAVEN. The
+reason of this is, because all marriages of love truly conjugial are
+provided by the Lord. That they are from him, may be seen above, n. 130,
+131; but in what manner they are provided in heaven, I have heard thus
+described by the angels: The divine providence of the Lord extends to
+everything, even to the minutest particulars, concerning marriages and
+in marriages, because all the delights of heaven spring from the
+delights of conjugial love, as sweet waters from the fountain-head; and
+on this account it is provided that conjugial pairs be born; and that
+they be continually educated to their several marriages under the Lord's
+auspices, neither the boy nor the girl knowing anything of the matter;
+and after a stated time, when they both become marriageable, they meet
+in some place as by chance, and see each other, and in this case they
+instantly know, as by a kind of instinct, that they are a pair, and by a
+kind of inward dictate think within themselves, the youth, that she is
+mine, and the maiden, that he is mine; and when this thought has existed
+some time in the mind of each, they accost each other from a deliberate
+purpose, and betroth themselves. It is said, as by chance, by instinct,
+and by dictate; and the meaning is, by divine providence; since, while
+the divine providence is unknown, it has such an appearance; for the
+Lord opens internal similitudes, so that they may see themselves.
+
+230. XXI. A MAN (_homo_) ACCORDING TO THE DEFICIENCY AND LOSS OF
+CONJUGIAL LOVE, APPROACHES TO THE NATURE OF A BEAST. The reason of this
+is, because so far as a man (_homo_) is in conjugial love, so far he is
+spiritual, and so far as he is spiritual, so far he is a man (_homo_);
+for a man is born to a life after death, and attains the possession
+thereof in consequence of having in him a spiritual soul, and is capable
+of being elevated thereto by the faculty of his understanding; if in
+this case his will, from the faculty also granted to it, is elevated at
+the same time, he lives after death the life of heaven. The contrary
+comes to pass, if he is in a love opposite to conjugial love; for so far
+as he is in this opposite love, so far he is natural; and a merely
+natural man is like a beast as to lusts and appetites, and to their
+delights; with this difference only, that he has the faculty of
+elevating his understanding into the light of wisdom, and also of
+elevating his will into the heat of celestial love. These faculties are
+never taken away from airy man (_homo_); therefore the merely natural
+man, although as to concupiscences and appetites and their delights, he
+is like a beast, still lives after death, but in a state corresponding
+to his past life. From these considerations it may appear that a man,
+according to the deficiency of conjugial love, approaches to the nature
+of a beast. This position may seem to be contradicted by the
+consideration, that there are a deficiency and loss of conjugial love
+with some who yet are men (_homines_); but the position is meant to be
+confined to those who make light of conjugial love from a principle of
+adulterous love, and who therefore are in such deficiency and loss.
+
+       *       *       *       *       *
+
+231. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. I once
+heard loud exclamations, which issued from the hells, with a noise as if
+they bubbled up through water: one to the left hand, in these words, "O
+HOW JUST!" another to the right, "O HOW LEARNED!" and a third from
+behind, "O HOW WISE!" and as I was in doubt whether there are also in
+hell persons of justice, learning, and wisdom, I was impressed with a
+strong desire of seeing what was the real case; and a voice from heaven
+said to me, "You shall see and hear." I therefore in spirit went out of
+the house, and saw before me an opening, which I approached; and looked
+down; and lo! there was a ladder, by which I descended: and when I was
+down, I observed a level country set thick with shrubs, intermixed with
+thorns and nettles; and on my asking, whether this was hell, I was told
+it was the lower earth next above hell. I then continued my course in a
+direction according to the exclamations in order; first to those who
+exclaimed, "O HOW JUST!" where I saw a company consisting of such as in
+the world had been judges influenced by friendship and gifts; then to
+the second exclamation, "O HOW LEARNED!" where I saw a company of such
+as in the world had been reasoners; and lastly to the third exclamation,
+"O HOW WISE!" where I saw a company such as in the world had been
+confirmators. From these I returned to the first, where there were
+judges influenced by friendship and gifts, and who were proclaimed
+"Just." On one side I saw as it were an amphitheatre built of brick, and
+covered with black slates; and I was told that they called it a
+tribunal. There were three entrances to it on the north, and three on
+the west, but none on the south and east; a proof that their decisions
+were not those of justice, but were arbitrary determinations. In the
+middle of the amphitheatre there was a fire, into which the servants who
+attended threw torches of sulphur and pitch; the light whereof, by its
+vibrations on the plastered walls, presented pictured images of birds of
+the evening and night; but both the fire and the vibrations of light
+thence issuing, together with the forms of the images thereby produced,
+were representations that in their decisions they could adorn the matter
+of any debate with colored dyes, and give it a form according to their
+own interest. In about half an hour I saw some old men and youths in
+robes and cloaks, enter the amphitheatre, who, laying aside their caps,
+took their seats at the tables, in order to sit in judgement. I heard
+and perceived with what cunning and ingenuity, under the impulse of
+prejudice in favor of their friends, they warped and inverted judgement
+so as to give it an appearance of justice, and this to such a degree,
+that they themselves saw what was unjust as just, and on the other hand
+what was just as unjust. Such persuasions respecting the points to be
+decided upon, appeared from their countenances, and were heard from
+their manner of speaking. I then received illustration from heaven, from
+which I perceived how far each point was grounded in right or not; and I
+saw how industriously they concealed what was unjust, and gave it a
+semblance of what was just; and how they selected some particular
+statute which favored their own side of the question, and by cunning
+reasonings warped the rest to the same side. After judgement was given,
+the decrees were conveyed to their clients, friends and favorers, who,
+to recompense them for their services, continued to shout, "O HOW JUST,
+O HOW JUST!" After this I conversed respecting them with the angels of
+heaven, and related to them some of the things I had seen and heard. The
+angels said to me, "Such judges appear to others to be endowed with a
+most extraordinary acuteness of intellect; when yet they do not at all
+see what is just and equitable. If you remove the prejudices of
+friendship in favor of particular persons, they sit mute in judgement
+like so many statues, and only say, 'I acquiesce, and am entirely of
+your opinion on this point.' This happens because all their judgements
+are prejudices; and prejudice with partiality influences the case in
+question from beginning to end. Hence they see nothing but what is
+connected with their friend's interest; and whatever is contrary
+thereto, they set aside; or if they pay any attention to it, they
+involve it in intricate reasonings, as a spider wraps up its prey in a
+web, and make an end of it; hence, unless they follow the web of their
+prejudice, they see nothing of what is right. They were examined whether
+they were able to see it, and it was discovered that they were not. That
+this is the case, will seem wonderful to the inhabitants of your world;
+but tell them it is a truth that has been investigated by the angels of
+heaven. As they see nothing of what is just, we in heaven regard them
+not as men but as monsters, whose heads are constituted of things
+relating to friendship, their breasts of those relating to injustice,
+their feet of those which relate to confirmation, and the soles of the
+feet of those things which relate to justice, which they supplant and
+trample under foot, in case they are unfavorable to the interests of
+their friend. But of what quality they appear to us from heaven, you
+shall presently see; for their end is at hand." And lo! at that instant
+the ground was cleft asunder, and the tables fell one upon another, and
+they were swallowed up, together with the whole amphitheatre, and were
+cast into caverns, and imprisoned. It was then said to me, "Do you wish
+to see them where they now are?" And lo! their faces appeared as of
+polished steel, their bodies from the neck to the loins as graven images
+of stone clothed with leopards' skins, and their feet like snakes: the
+law books too, which they had arranged in order on the tables, were
+changed into packs of cards: and now, instead of sitting in judgement,
+the office appointed to them is to prepare vermilion and mix it up into
+a paint, to bedaub the faces of harlots and thereby turn them into
+beauties.
+
+After seeing these things, I was desirous to visit the two other
+assemblies, one of which consisted of mere reasoners, and the other of
+mere confirmators; and it was said to me, "Stop awhile, and you shall
+have attendant angels from the society next above them; by these you
+will receive light from the Lord and will see what will surprise you."
+
+232. THE SECOND MEMORABLE RELATION. After some time I heard again from
+the lower earth voices exclaiming as before, "O HOW LEARNED! O HOW
+WISE!" I looked round to see what angels were present; and lo! they were
+from the heaven immediately above those who cried out, "O HOW LEARNED!"
+and I conversed with them respecting the cry, and they said, "Those
+learned ones are such as only reason _whether a thing be so or not_, and
+seldom think _that it is so_; therefore, they are like winds which blow
+and pass away, like the bark about trees which are without sap, or like
+shells about almonds without a kernel, or like the outward rind about
+fruit without pulp; for their minds are void of interior judgement, and
+are united only with the bodily senses; therefore unless the senses
+themselves decide, they can conclude nothing; in a word, they are merely
+sensual, and we call them REASONERS. We give them this name, because
+they never conclude anything, and make whatever they hear a matter of
+argument, and dispute whether it be so, with perpetual contradiction.
+They love nothing better than to attack essential truths, and so to pull
+them in pieces as to make them a subject of dispute. These are those who
+believe themselves learned above the rest of the world." On hearing this
+account, I entreated the angels to conduct me to them: so they led me to
+a cave, from which there was a flight of steps leading to the earth
+below. We descended and followed the shout, "O HOW LEARNED!" and lo!
+there were some hundreds standing in one place, beating the ground with
+their feet. Being at first surprised at this sight, I inquired the
+reason of their standing in that manner and beating the ground with the
+soles of their feet, and said, "They may thus by their feet make holes
+in the floor." At this the angel smiled and said, "They appear to stand
+in this manner, because they never think on any subject that it is so,
+but only whether it is so, and dispute about it; and when the thinking
+principle proceeds no further than this, they appear only to tread and
+trample on a single clod, and not to advance." Upon this I approached
+the assembly, and lo! they appeared to me to be good-looking men and
+well dressed; but the angels said, "This is their appearance when viewed
+in their own light; but if light from heaven flows in, their faces are
+changed, and so is their dress;" and so it came to pass: they then
+appeared with dark faces, and dressed in black sackcloth; but when this
+light was withdrawn, they appeared as before. I presently entered into
+conversation with some of them, and said, "I heard the shout of a crowd
+about you, '_O how learned!_' may I be allowed therefore to have a
+little conversation with you on subjects of the highest learning?" they
+replied, "Mention any subject, and we will give you satisfaction." I
+then asked, "What must be the nature of that religion by which a man is
+saved?" They said, "We will divide this subject into several parts; and
+we cannot answer it until we have concluded on its subdivisions. The
+first inquiry shall be, Whether religion be anything? the second,
+Whether there be such a thing as salvation or not? the third, Whether
+one religion be more efficacious than another? the fourth, Whether there
+be a heaven and a hell? the fifth, Whether there be eternal life after
+death?" besides many more inquiries. Then I desired to know their
+opinion concerning the first article of inquiry, Whether religion be
+anything? They began to discuss the subject with abundance of arguments,
+whether there be any such thing as religion, and whether what is called
+religion be anything? I requested them to refer it to the assembly, and
+they did so; and the general answer was, that the proposition required
+so much investigation that it could not be finished within the evening.
+I then asked. "Can you finish it within the year?" and one of them said,
+"Not within a hundred years:" so I observed, "In the mean while you are
+without religion;" and he replied, "Shall it not be first demonstrated
+whether there be such a thing as religion, and whether what is called
+religion be anything? if there be such a thing, it must be also for the
+wise; if there be no such thing, it must he only for the vulgar. It is
+well known that religion is called a bond; but it is asked, for whom? if
+it be only for the vulgar, it is not anything in itself; if it be
+likewise for the wise, it is something." On hearing these arguments, I
+said to them, "There is no character you deserve less than that of being
+learned; because all your thoughts are confined to the single inquiry,
+whether a thing be, and to canvass each side of the question. Who can
+become learned, unless he know something for certain, and progressively
+advance into it, as a man in walking progressively advances from step to
+step, and thereby successively arrives at wisdom! If you follow any
+other rule, you make no approach to truths, but remove them more and
+more out of sight. To reason only whether a thing be, is it not like
+reasoning about a cap or a shoe, whether they fit or not, before they
+are put on? and what must be the consequence of such reasoning, but that
+you will not know whether anything exist, yea, whether there be any such
+thing as salvation, or eternal life after death; whether one religion be
+more efficacious than another, and whether there be a heaven and a hell?
+On these subjects you cannot possibly think at all, so long as you halt
+at the first step, and beat the sand at setting out, instead of setting
+one foot before another and going forward. Take heed to yourselves, lest
+your minds, standing thus without in a state of indetermination, should
+inwardly harden and become statues of salt, and yourselves friends of
+Lot's wife." With these words I took my leave, and they being indignant
+threw stones after me; and then they appeared to me like graven images
+of stone, without any human reason in them. On my asking the angels
+concerning their lot, they said, "Their lot is, that they are cast down
+into the deep, into a wilderness, where they are forced to carry
+burdens; and in this case, as they are no longer capable of rational
+conversation, they give themselves up to idle prattle and talk, and
+appear at a distance like asses that are heavily laden."
+
+233. THE THIRD MEMORABLE RELATION. After this one of the angels said,
+"Follow me to the place where they exclaim, 'O HOW WISE!' and you shall
+see prodigies of men; you shall see faces and bodies, which are the
+faces and bodies of a man, and yet they are not men." I said, "Are they
+beasts then?" he replied, "They are not beasts, but beast-men; for they
+are such as cannot at all see whether truth be truth or not, and yet
+they can make whatever they will to be truth. Such persons with us are
+called CONFIRMATORS." We followed the vociferation, and came to the
+place; and lo! there was a company of men, and around them a crowd, and
+in the crowd some of noble blood, who, on hearing that they confirmed
+whatever they said, and favored themselves with such manifest consent,
+turned, and said, "O HOW WISE!" But the angel said to me, "Let us not go
+to them, but call one out of the company." We called him and went aside
+with him, and conversed on various subjects; and he confirmed every one
+of them, so that they appeared altogether as true; and we asked him,
+whether he could also confirm the contrary? he said, "As well as the
+former." Then he spoke openly and from the heart, and said, "What is
+truth? Is there anything true in the nature of things, but what a man
+makes true? Advance any proposition you please, and I will make it to be
+true." Hereupon I said, "Make this true; That faith is the all of the
+church." This he did so dexterously and cunningly, that the learned who
+were standing by admired and applauded him. I afterwards requested him
+to make it true, That charity is the all of the church; and he did so:
+and afterwards, That charity is nothing of the church: and he dressed up
+each side of the question, and adorned it so with appearances, that the
+bystanders looked at each other, and said, "Is not this a wise man?" But
+I said, "Do not you know that to live well is charity, and that to
+believe well is faith? does not he that lives well also believe well?
+and consequently, is not faith of charity, and charity of faith? do you
+not see that this is true?" He replied, "I will make it true, and will
+then see." He did so, and said, "Now I see it;" but presently he made
+the contrary to be true, and then said, "I also see that this is true."
+At this we smiled and said, "Are they not contraries? how can two
+contraries appear true?" To this he replied with indignation, "You are
+mistaken; each is true; since truth is nothing but what a man makes
+true." There was a certain person standing near, who in the world had
+been a legate of the first rank. He was surprised at this assertion, and
+said, "I acknowledge that in the world something like this method of
+reasoning prevails; but still you are out of your senses. Try if you can
+make it to be true, that light is darkness, and darkness light." He
+replied, "I will easily do this. What are light and darkness but a state
+of the eye? Is not light changed into shade when the eye comes out of
+sunshine, and also when it is kept intensely fixed on the sun? Who does
+not know, that the state of the eye in such a case is changed, and that
+in consequence light appears as shade; and on the other hand, when the
+state of the eye is restored, that shade appears as light? Does not
+an owl see the darkness of night as the light of day, and the light of
+day as the darkness of night, and also the sun itself as an opaque and
+dusky globe? If any man had the eyes of an owl, which would he call
+light and which darkness? What then is light but the state of the eye?
+and if it be a state of the eye, is not light darkness, and darkness
+light? therefore each of the propositions is true." Afterwards the
+legate asked him to make this true, That a raven is white and not black;
+and he replied, "I will do this also with ease;" and he said, "Take a
+needle or razor, and lay open the feathers or quills of a raven; are
+they not white within? Also remove the feathers and quills, and look at
+its skin; is it not white? What is the blackness then which envelops it
+but a shade, which ought not to determine the raven's color? That
+blackness is merely a shade. I appeal to the skilful in the science of
+optics, who will tell you, that if you pound a black stone or glass into
+fine powder, you will see that the powder is white." But the legate
+replied, "Does not the raven appear black to the sight?" The confirmator
+answered, "Will you, who are a man, think in any case from appearance?
+you may indeed say from appearance, that a crow is black, but you cannot
+think so; as for example, you may speak from the appearance and say that
+the sun rises, advances to its meridian altitude, and sets; but, as you
+are a man, you cannot think so; because the sun stands unmoved and the
+earth only changes its position. The case is the same with the raven;
+appearance is appearance; and say what you will, a raven is altogether
+and entirely white; it grows white also as it grows old; and this I have
+seen." We next requested him to tell us from his heart, whether he was
+in joke, or whether he really believed that nothing is true but what a
+man makes true? and he replied, "I swear that I believe it." Afterwards
+the legate asked him, whether he could make it true that he was out of
+his senses; and he said, "I can; but I do not choose: who is not out of
+his senses?" When the conversation was thus ended, this universal
+confirmator was sent to the angels, to be examined as to his true
+quality; and the report they afterwards made was, that he did not
+possess even a single grain of understanding; because all that is above
+the rational principle was closed in him, and that alone which is below
+was open. Above the rational principle is heavenly light, and below it
+is natural light; and this light is such that it can confirm whatever it
+pleases; but if heavenly light does not flow into natural light, a man
+does not see whether any thing true is true, and consequently neither
+does he see that any thing false is false. To see in either case is by
+virtue of heavenly light in natural light; and heavenly light is from
+the God of heaven, who is the Lord; therefore this universal confirmator
+is not a man or a beast, but a beast-man. I questioned the angel
+concerning the lot of such persons, and whether they can be together
+with those who are alive, since every one has life from heavenly light,
+and from this light has understanding. He said, that such persons when
+they are alone, can neither think nor express their thoughts, but stand
+mute like machines, and as in a deep sleep; but that they awake as soon
+as any sound strikes their ears: and he added, that those become such,
+who are inmostly wicked; into these no heavenly light can flow from
+above, but only somewhat spiritual through the world, whence they derive
+the faculty of confirming. As he said this, I heard a voice from the
+angels who had examined the confirmation, saying to me, "From what you
+have now heard form a general conclusion." I accordingly formed the
+following: "That intelligence does not consist in being able to confirm
+whatever a man pleases, but in being able to see that what is true is
+true, and what is false is false." After this I looked towards the
+company where the confirmators stood, and where the crowd about them
+shouted, "_O how wise!_" and lo! a dusky cloud covered them, and in the
+cloud were owls and bats on the wing; and it was said to me, "The owls
+and bats flying in the dusky cloud, are correspondences and consequent
+appearances of their thoughts; because confirmations of falsities so as
+to make them appear like truths, are represented in this world under the
+forms of birds of night, whose eyes are inwardly illuminated by a false
+light, from which they see objects in the dark as if in the light. By
+such a false spiritual light are those influenced who confirm falses
+until they seem as truths, and afterwards are said and believed to be
+truths: all such see backwards, and not forwards."
+
+       *     *     *     *     *     *
+
+ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES.
+
+234. In treating here on the causes of coldness in marriages, we shall
+treat also at the same time on the causes of separation, and likewise of
+divorce, because they are connected; for separations come from no other
+source than from coldnesses, which are successively inborn after
+marriage, or from causes discovered after marriage, from which also
+coldness springs; but divorces come from adulteries; for these are
+altogether opposite to marriages; and opposites induce coldness, if not
+in both parties, at least in one. This is the reason why the causes of
+coldness, separations, and divorces, are brought together into one
+chapter. But the coherence of the causes will be more clearly discerned
+from viewing them in the following series:--I. _There are spiritual heat
+and spiritual cold; and spiritual heat is love, and spiritual cold the
+privation thereof._ II. _Spiritual cold in marriages is a disunion of
+souls and a disjunction of minds, whence come indifference, discord,
+contempt, disdain, and aversion; from which, in several cases, at length
+comes separation as to bed, chamber, and house._ III. _There are several
+successive causes of cold, some internal, some external, and some
+accidental._ IV. _Internal causes of cold are from religion._ V. _The
+first of these causes is the rejection of religion by each of the
+parties._ VI. _The second is, that one has religion and not the other._
+VII. _The third is, that one is of one religion and the other of
+another._ VIII. _The fourth is the falsity of the religion imbibed._ IX.
+_With many, these are causes of internal cold, but not at the same time
+of external._ X. _There are also several external causes of cold; the
+first of which is dissimilitude of minds and manners._ XI. _The second
+is, that conjugial love is believed to be the same as adulterous love,
+only that the latter is not allowed by law, but the former is._ XII.
+_The third is, a striving for pre-eminence between married partners._
+XIII. _The fourth is, a want of determination to any employment or
+business, whence comes wandering passion._ XIV. _The fifth is,
+inequality of external rank and condition._ XV. _There are also causes
+of separation._ XVI. _The first of them is a vitiated state of mind._
+XVII. _The second is a vitiated state of body._ XVIII. _The third is
+impotence before marriage._ XIX. _Adultery is the cause of divorce._ XX.
+_There are also several accidental causes of cold; the first of which
+is, that enjoyment is common (or cheap), because continually allowed._
+XXI. _The second is that living with a married partner, from a covenant
+and compact, seems to be forced and not free._ XXII. _The third is,
+affirmation on the part of the wife, and her talking incessantly about
+love._ XXIII. _The fourth is, the man's continually thinking that his
+wife is willing; and on the other hand, the wife's thinking that the man
+is not willing._ XXIV. _As cold is in the mind it is also in the body;
+and according to the increase of that cold, the externals also of the
+body are closed._ We proceed to an explanation of each article.
+
+235. I. THERE ARE SPIRITUAL HEAT AND SPIRITUAL COLD; AND SPIRITUAL HEAT
+IS LOVE, AND SPIRITUAL COLD IS THE PRIVATION THEREOF. Spiritual heat is
+from no other source than the sun of the spiritual world; for there is
+in that world a sun proceeding from the Lord, who is in the midst of it;
+and as it is from the Lord, it is in its essence pure love. This sun
+appears fiery before the angels, just as the sun of our world appears
+before men. The reason of its appearing fiery is, because love is
+spiritual fire. From that sun proceed both heat and light; but as that
+sun is pure love, the heat thence derived in its essence is love, and
+the light thence derived in its essence is wisdom; hence it is manifest
+what is the source of spiritual heat, and that spiritual heat is love.
+But we will also briefly explain the source of spiritual cold. It is
+from the sun of the natural world, and its heat and light. The sun of
+the natural world was created that its heat and light might receive in
+them spiritual heat and light, and by means of the atmospheres might
+convey spiritual heat and light even to ultimates in the earth, in order
+to produce effects of ends, which are of the Lord in his sun, and also
+to clothe spiritual principles with suitable garments, that is, with
+materials, to operate ultimate ends in nature. These effects are
+produced when spiritual heat is joined to natural heat; but the contrary
+comes to pass when natural heat is separated from spiritual heat, as is
+the case with those who love natural things, and reject spiritual: with
+such, spiritual heat becomes cold. The reason why these two loves, which
+from creation are in agreement, become thus opposite, is, because in
+such case the dominant heat becomes the servant, and _vice versa_; and
+to prevent this effect, spiritual heat, which from its lineage is lord,
+then recedes; and in those subjects, spiritual heat grows cold, because
+it becomes opposite. From these considerations it is manifest that
+spiritual cold is the privation of spiritual heat. In what is here said,
+by heat is meant love; because that heat living in subjects is felt as
+love. I have heard in the spiritual world, that spirits merely natural
+grow intensely cold while they apply themselves to the side of some
+angel who is in a state of love; and that the case is similar in regard
+to the infernal spirits, while heat flows into them out of heaven; and
+that nevertheless among themselves, when the heat of heaven is removed
+from them, they are inflamed with great heat.
+
+236. II. Spiritual cold in marriages is a disunion of souls and a
+disjunction of minds, whence come indifference, discord, contempt,
+disdain, and aversion; from which, in several cases, at length comes
+separation as to bed, chamber, and house. That these effects take place
+with married partners, while their primitive love is on the decline, and
+becomes cold, is too well known to need any comment. The reason is,
+because conjugial cold above all others resides in human minds; for the
+essential conjugial principle is inscribed on the soul, to the end that
+a soul may be propagated from a soul, and the soul of the father into
+the offspring. Hence it is that this cold originates there, and
+successively goes downward into the principles thence derived, and
+infects them; and thus changes the joys and delights of the primitive
+love into what is sad and undelightful.
+
+237. III. THERE ARE SEVERAL SUCCESSIVE CAUSES OF COLD, SOME INTERNAL,
+SOME EXTERNAL, AND SOME ACCIDENTAL. That there are several causes of
+cold in marriages, is known in the world; also that they arise from many
+external causes; but it is not known that the origins of the causes lie
+concealed in the inmost principles, and that from these they descend
+into the principles thence derived, until they appear in externals; in
+order therefore that it may be known that external causes are not causes
+in themselves, but derived from causes in themselves, which, as was
+said, are in inmost principles, we will first distribute the causes
+generally into internal and external, and afterwards will particularly
+examine them.
+
+238. IV. INTERNAL CAUSES OF COLD ARE FROM RELIGION. That the very origin
+of conjugial love resides in the inmost principles of man, that is, in
+his soul, is demonstrable to every one from the following considerations
+alone; that the soul of the offspring is from the father, which is known
+from the similitude of inclinations and affections, and also from the
+general character of the countenance derived from the father and
+remaining with very remote posterity; also from the propagative faculty
+implanted in souls from creation; and moreover by what is analogous
+thereto in the subjects of the vegetable kingdom, in that there lies hid
+in the inmost principles of germination the propagation of the seed
+itself, and thence of the whole, whether it be a tree, a shrub, or a
+plant. This propagative or plastic force in seeds in the latter kingdom,
+and in souls in the other, is from no other source than the conjugial
+sphere, which is that of good and truth, and which perpetually emanates
+and flows in from the Lord the Creator and Supporter of the universe;
+concerning which sphere, see above, n. 222-225; and from the endeavour
+of those two principles, good and truth, therein, to unite into a one.
+This conjugial endeavour remains implanted in souls, and conjugial love
+exists by derivation from it as its origin. That this same marriage,
+from which the above universal sphere is derived, constitutes the church
+with man, has been abundantly shewn above in the chapter ON THE MARRIAGE
+OF GOOD AND TRUTH, and frequently elsewhere. Hence there is all the
+evidence of rational demonstration, that the origin of the church and of
+conjugial love are in one place of abode, and in a continual embrace;
+but on this subject see further particulars above, n. 130, where it was
+proved, that conjugial love is according to the state of the church with
+man; thus that it is grounded in religion, because religion constitutes
+this state. Man also was created with a capacity of becoming more and
+more interior, and thereby of being introduced or elevated nearer and
+nearer to that marriage, and thus into love truly conjugial, and this
+even so far as to perceive a state of its blessedness. That religion is
+the only means of introduction and elevation, appears clearly from what
+was said above, namely, that the origin of the church and of conjugial
+love are in the same place of abode, and in mutual embrace there, and
+that hence they must needs be conjoined.
+
+239. From what has been said above it follows, that where there is no
+religion, there is no conjugial love; and that where there is no
+conjugial love, there is cold. That conjugial cold is the privation of
+that love, maybe seen above, n. 235; consequently that conjugial cold is
+also a privation of a state of the church, or of religion. Sufficient
+evidence of the truth of this may be deduced from the general ignorance
+that now prevails concerning love truly conjugial. In these times, who
+knows, and who is willing to acknowledge, and who will not be surprised
+to hear, that the origin of conjugial love is deduced hence? But the
+only cause and source of this ignorance is, that, notwithstanding there
+is religion, still there are not the truths of religion; and what is
+religion without truths? That there is a want of the truths of religion,
+is fully shown in the APOCALYPSE REVEALED; see also the MEMORABLE
+RELATION, n. 566 of that work.
+
+240. V. OF INTERNAL CAUSES OF COLD THE FIRST IS THE REJECTION OF
+RELIGION BY EACH OF THE PARTIES. Those who reject the holy things of the
+church from the face to the hinder part of the head, or from the breast
+to the back, have not any good love; if any proceeds apparently from the
+body, still there is not any in the spirit. With such persons goods
+place themselves on the outside of evils, and cover them, as raiment
+glittering with gold covers a putrid body. The evils which reside
+within, and are covered, are in general hatreds, and thence intestine
+combats against everything spiritual; for all things of the church which
+they reject, are in themselves spiritual; and as love truly conjugial is
+the fundamental love of all spiritual loves, as was shewn above, it is
+evident that interior hatred is contrary to it, and that the interior or
+real love with such is in favor or the opposite, which is the love of
+adultery; therefore such persons, more than others, will be disposed to
+ridicule this truth, that every one has conjugial love according to the
+state of the church; yea, they will possibly laugh at the very mention
+of love truly conjugial; but be it so; nevertheless they are to be
+pardoned, because it is as impossible for them to distinguish in thought
+between the marriage embrace and the adulterous, as it is for a camel to
+go through the eye of a needle. Such persons, as to conjugial love, are
+starved with cold more than others. If they keep to their married
+partners, it is only on account of some of the external causes mentioned
+above, n. 153, which withhold and bind them. Their interiors of the soul
+and thence of the mind are more and more closed, and in the body are
+stopped up; and in this case even the love of the sex is thought little
+of, or becomes insanely lascivious in the interiors of the body, and
+thence in the lowest principles of their thought. It is these who are
+meant in the MEMORABLE RELATION, n. 79, which they may read if they
+please.
+
+241. VI. OF INTERNAL CAUSES OF COLD THE SECOND IS, THAT ONE OF THE
+PARTIES HAS RELIGION AND NOT THE OTHER. The reason of this is, because
+the souls must of course disagree; for the soul of one is open to the
+reception of conjugial love, while the soul of the other is closed to
+it. It is closed with the party that has not religion, and it is open
+with the one that has; hence such persons cannot live together
+harmoniously; and when once conjugial love is banished, there ensues
+cold; but this is with the party that has no religion. This cold cannot
+be dissipated except by the reception of a religion agreeing with that
+of the other party, if it be true; otherwise, with the party that has no
+religion, there ensues cold, which descends from the soul into the body,
+even to the cuticles; in consequence of which he can no longer look his
+married partner directly in the face, or accost her in a communion of
+respirations, or speak to her except in a subdued tone of voice, or
+touch her with the hand, and scarcely with the back; not to mention the
+insanities which, proceeding from that cold, make their way into the
+thoughts, which they do not make known; and this is the reason why such
+marriages dissolve of themselves. Moreover, it is well known, that an
+impious man thinks meanly of a married partner; and all who are without
+religion are impious.
+
+242. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS, THAT ONE OF THE
+PARTIES IS OF ONE RELIGION AND THE OTHER OF ANOTHER. The reason of this
+is, because with such persons good cannot be conjoined with its
+corresponding truth; for as was shewn above, the wife is the good of the
+husband's truth, and he is the truth of the wife's good. Hence of two
+souls there cannot be made one soul; and hence the stream of that love
+is closed: and consequently a conjugial principle is entered upon, which
+has a lower place of abode, and which is that of good with another
+truth, or of truth with another good than its own, between which there
+cannot be any harmonious love: hence with the married partner that is in
+a false religion, there commences a cold, which grows more intense in
+proportion as he differs from the other party. On a certain time, as I
+was wandering through the streets of a great city inquiring for a
+lodging, I entered a house inhabited by married partners of a different
+religion; being ignorant of this circumstance, the angels instantly
+accosted me, and said, "We cannot remain with you in that house; for the
+married partners who dwell there differ in religion." This they
+perceived from the internal disunion of their souls.
+
+243. VIII. OF INTERNAL CAUSES OF COLD THE FOURTH IS, THE FALSITY OF THE
+RELIGION. This is, because falsity in spiritual things either takes away
+religion or defiles it. It takes it from those with whom genuine truths
+are falsified; it defiles it, where there are indeed falsities, but not
+genuine truths, which therefore could not be falsified. In the latter
+case there may be imputed goods with which those falses may be conjoined
+by applications from the Lord; for these falses are like various
+discordant tones, which by artful arrangements and combinations are
+brought into harmony, and communicate to harmony its agreeableness: in
+this case some conjugial love is communicable; but with those who have
+falsified with themselves the genuine truths of the church, it is not
+communicable. The prevailing ignorance concerning love truly conjugial,
+or a negative doubting respecting the possibility of the existence of
+such love, is from persons of the latter description; and from the same
+source also comes the wild imagination, in the minds of the generality,
+that adulteries are not evils in a religious point of view.
+
+244. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSES OF INTERNAL COLD, BUT
+NOT AT THE SAME TIME OF EXTERNAL. If the causes above pointed out and
+confirmed, which are the causes of internal cold, produced similar
+external cold, as many separations would ensue as there are cases of
+internal cold, which are as many as there are marriages of those who are
+in a false or a different religion, or in no religion; respecting whom
+we have already treated; and yet it is well-known, that many such live
+together as if they mutually loved and were friendly to each other: but
+whence this originates, with those who are in internal cold, will be
+shewn in the following chapter CONCERNING THE CAUSES OF APPARENT LOVE,
+FRIENDSHIP, AND FAVOR IN MARRIAGES. There are several causes which
+conjoin minds (_animos_) but still do not conjoin souls; among these are
+some of those mentioned above, n. 183; but still cold lies interiorly
+concealed, and makes itself continually observed and felt. With such
+married partners the affections depart from each other; but the
+thoughts, while they come forth into speech and behaviour, for the sake
+of apparent friendship and favor, are present; therefore such persons
+know nothing of the pleasantness and delight, and still less of the
+satisfaction and blessedness of love truly conjugial, accounting them to
+be little else than fables. These are of the number of those who deduce
+the origin of conjugial love from the same causes with the nine
+companies of wise ones assembled from the several kingdoms of Europe;
+concerning whom see the MEMORABLE RELATION above, n. 103-114.
+
+245. It may be urged as an objection to what has been proved above, that
+still the soul is propagated from the father although it is not
+conjoined to the soul of the mother, yea, although cold residing therein
+causes separation; but the reason why souls or offspring are
+nevertheless propagated is, because the understanding of the man is not
+closed, but is capable of being elevated into the light into which the
+soul is; but the love of his will is not elevated into the heat
+corresponding to the light there, except by the life, which makes him
+from natural become spiritual; hence it is, that the soul is still
+procreated, but, in the descent, while it becomes seed, it is veiled
+over by such things as belong to his natural love; from this springs
+hereditary evil. To these considerations I will add an arcanum from
+heaven, namely, that between the disjoined souls of two persons,
+especially of married partners, there is effected conjunction in a
+middle love; otherwise there would be no conception with men
+(_homines_). Besides what is here said of conjugial cold, and its place
+of abode in the supreme region of the mind, see the LAST MEMORABLE
+RELATION of this chapter, n. 270.
+
+246. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OF COLD, THE FIRST OF
+WHICH IS DISSIMILITUDE OF MINDS AND MANNERS. There are both internal and
+external similitudes and dissimilitudes. The internal arise from no
+other source than religion; for religion is implanted in souls, and by
+them is transmitted from parents to their offspring as the supreme
+inclination; for the soul of every man derives life from the marriage of
+good and truth, and from this marriage is the church; and as the church
+is various and different in the several parts of the world, therefore
+also the souls of all men are various and different; wherefore internal
+similitudes and dissimilitudes are from this source, and according to
+them the conjugial conjunctions of which we have been treating; but
+external similitudes and dissimilitudes are not of the souls but of
+minds; by minds (_animos_) we mean the affections and thence the
+external inclinations, which are principally insinuated after birth by
+education, social intercourse, and consequent habits of life; for it is
+usual to say, I have a mind to do this or that; which indicates an
+affection and inclination to it. Persuasions conceived respecting this
+or that kind of life also form those minds; hence come inclinations to
+enter into marriage even with such as are unsuitable, and likewise to
+refuse consent to marriage with such as are suitable; but still these
+marriages, after a certain time of living together, vary according to
+the similitudes and dissimilitudes contracted hereditarily and also by
+education; and dissimilitudes induce cold. So likewise dissimilitudes of
+manners; as for example, an ill-mannered man or woman, joined with a
+well-bred one; a neat man or woman, joined with a slovenly one; a
+litigious man or woman, joined with one that is peaceably disposed; in a
+word, an immoral man or woman, joined with a moral one. Marriages of
+such dissimilitudes are not unlike the conjunctions of different species
+of animals with each other, as of sheep and goats, of stags and mules,
+of turkeys and geese, of sparrows and the nobler kind of birds, yea, as
+of dogs and cats, which from their dissimilitudes do not consociate with
+each other, but in the human kind these dissimilitudes are indicated not
+by faces, but by habits of life; wherefore external colds are from this
+source.
+
+247. XI. OF EXTERNAL CAUSES OF COLD THE SECOND IS, THAT CONJUGIAL LOVE
+IS BELIEVED TO BE THE SAME AS ADULTEROUS LOVE, ONLY THAT THE LATTER IS
+NOT ALLOWED BY LAW, BUT THE FORMER IS. That this is a source of cold, is
+obvious to reason, while it is considered that adulterous love is
+diametrically opposite to conjugial love; wherefore when it is believed
+that conjugial love is the same as adulterous, they both become alike in
+idea; and in such case a wife is regarded as a harlot, and marriage as
+uncleanness; the man himself also is an adulterer, if not in body, still
+in spirit. That hence ensue contempt, disdain, and aversion, between the
+man and his woman, and thereby intense cold, is an unavoidable
+consequence; for nothing stores up in itself conjugial cold more than
+adulterous love; and as adulterous love also passes into such cold, it
+may not undeservedly be called essential conjugial cold.
+
+248. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, A STRIVING FOR
+PRE-EMINENCE BETWEEN MARRIED PARTNERS. This is, because conjugial love
+principally respects the union of wills, and the freedom of decision
+thence arising; both which are ejected from the married state by a
+striving for pre-eminence or superiority; for this divides and tears
+wills into pieces, and changes the freedom of decision into servitude.
+During the influence of such striving, the spirit of one of the parties
+meditates violence against the other; if in such case their minds were
+laid open and viewed by spiritual sight, they would appear like two
+boxers engaged in combat, and regarding each other with hatred and favor
+alternately; with hatred while in the vehemence of striving, and with
+favor while in the hope of dominion, and while under the influence of
+lust. After one has obtained the victory over the other, this contention
+is withdrawn from the externals, and betakes itself into the internals
+of the mind, and there abides with its restlessness stored up and
+concealed. Hence cold ensues both to the subdued party or servant, and
+to the victor or dominant party. The reason why the latter also suffers
+cold is, because conjugial love no longer exists with them, and the
+privation of this love is cold; see n. 235. In the place of conjugial
+love succeeds heat derived from pre-eminence; but this heat is utterly
+discordant with conjugial heat, yet it can exteriorly resemble it by
+means of lust. After a tacit agreement between the parties, it appears
+as if conjugial love was made friendship; but the difference between
+conjugial and servile friendship in marriages, is like that between
+light and shade, between a living fire and an _ignis fatuus_, yea, like
+that between a well-conditioned man and one consisting only of bone and
+skin.
+
+249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, A WANT OF
+DETERMINATION TO ANY EMPLOYMENT OR BUSINESS, WHENCE COMES WANDERING
+PASSION. Man (_homo_) was created for use, because use is the continent
+of good and truth, from the marriage of which proceeds creation, and
+also conjugial love, as was shewn above. By employment and business we
+mean every application to uses; while therefore a man is in any
+employment and business, or in any use, in such case his mind is limited
+and circumscribed as in a circle, within which it is successively
+arranged into a form truly human, from which as from a house he sees
+various concupiscences out of himself, and by sound reason within
+exterminates them; consequently also he exterminates the wild insanities
+of adulterous lust; hence it is that conjugial heat remains better and
+longer with such than with others. The reverse happens with those who
+give themselves up to sloth and ease; in such case the mind is unlimited
+and undetermined, and hence the man (_homo_) admits into the whole of it
+everything vain and ludicrous which flows in from the world and the
+body, and leads to the love thereof; that in this case conjugial love
+also is driven into banishment, is evident; for in consequence of sloth
+and ease the mind grows stupid and the body torpid, and the whole man
+becomes insensible to every vital love, especially to conjugial love,
+from which as from a fountain issue the activities and alacrities of
+life. Conjugial cold with such is different from what it is with others;
+it is indeed the privation of conjugial love, but arising from defect.
+
+250. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH IS, INEQUALITY OF
+EXTERNAL RANK AND CONDITION. There are several inequalities of rank and
+condition, which while parties are living together put an end to the
+conjugial love which commenced before marriage; but they may all be
+referred to inequalities as to age, station, and wealth. That unequal
+ages induce cold in marriage, as in the case of a lad with an old woman,
+and of a young girl with a decrepit old man, needs no proof. That
+inequality of station has a similar effect, as in the marriage of a
+prince with a servant maid, or of an illustrious matron with a servant
+man, is also acknowledged without further proof. That the case is the
+same in regard to wealth, unless a similitude of minds and manners, and
+an application of one party to the inclinations and native desires of
+the other, consociate them, is evident. But in all such cases, the
+compliance of one party on account of the pre-eminence of station and
+condition of the other, effects only a servile and frigid conjunction;
+for the conjugial principle is not of the spirit and heart, but only
+nominal and of the countenance; in consequence of which the inferior
+party is given to boasting, and the superior blushes with shame. But in
+the heavens there is no inequality of age, station, or wealth; in regard
+to age, all there are in the flower of their youth, and continue so into
+eternity; in regard to station, they all respect others according to the
+uses which they perform. The more eminent in condition respect inferiors
+as brethren, neither do they prefer station to the excellence of use,
+but the excellence of use to station; also when maidens are given in
+marriage, they do not know from what ancestors they are descended; for
+no one in heaven knows his earthly father, but the Lord is the Father of
+all. The case is the same in regard to wealth, which in heaven is the
+faculty of growing wise, according to which a sufficiency of wealth is
+given. How marriages are there entered into, may be seen above, n. 229.
+
+251. XV. THERE ARE ALSO CAUSES OF SEPARATION. There are separations from
+the bed and also from the house. There are several causes of such
+separations; but we are here treating of legitimate causes. As the
+causes of separation coincide with the causes of concubinage, which are
+treated of in the latter part of this work in their own chapter, the
+reader is referred thereto that he may see the causes in their order.
+The legitimate causes of separation are the following.
+
+252. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE
+OF MIND. The reason of this is, because conjugial love is a conjunction
+of minds; if therefore the mind of one of the parties takes a direction
+different from that of the other, such conjunction is dissolved, and
+with the conjunction the love vanishes. The states of vitiation of the
+mind which cause separation, may appear from an enumeration of them;
+they are for the most part, the following: madness, frenzy, furious
+wildness, actual foolishness and idiocy, loss of memory, violent
+hysterics, extreme silliness so as to admit of no perception of good and
+truth, excessive stubbornness in refusing to obey what is just and
+equitable; excessive pleasure in talkativeness and conversing only on
+insignificant and trifling subjects; an unbridled desire to publish
+family secrets, also to quarrel, to strike, to take revenge, to do evil,
+to steal, to tell lies, to deceive, to blaspheme; carelessness about the
+children, intemperance, luxury, excessive prodigality, drunkenness,
+uncleanness, immodesty, application to magic and witchcraft, impiety,
+with several other causes. By legitimate causes we do not here mean
+judicial causes, but such as are legitimate in regard to the other
+married partner; separation from the house also is seldom ordained in a
+court of justice.
+
+253. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE
+OF BODY. By vitiated states of body we do not mean accidental diseases,
+which happen to either of the married partners during their marriage,
+and from which they recover; but we mean inherent diseases, which are
+permanent. The science of pathology teaches what these are. They are
+manifold, such as diseases whereby the whole body is so far infected
+that the contagion may prove fatal; of this nature are malignant and
+pestilential fevers, leprosies, the venereal disease, gangrenes,
+cancers, and the like; also diseases whereby the whole body is so far
+weighed down, as to admit of no consociability, and from which exhale
+dangerous effluvia and noxious vapors, whether from the surface of the
+body, or from its inward parts, in particular from the stomach and
+lungs; from the surface of the body proceed malignant pocks, warts,
+pustules, scorbutic phthisic, virulent scab, especially if the face be
+defiled thereby: from the stomach proceed foul, stinking, rank and crude
+eructations: from the lungs, filthy and putrid exhalations, arising from
+imposthumes, ulcers, abcesses, or from vitiated blood or lymph therein.
+Besides these there are also various other diseases, as lipothamia,
+which is a total faintness of body and defect of strength; paralysis,
+which is a loosing and relaxation of the membranes and ligaments which
+serve for motion; certain chronic diseases, arising from a loss of the
+sensibility and elasticity of the nerves, or from too great a thickness;
+tenacity, and acrimony of the humors; epilepsy; fixed weakness arising
+from apoplexy; certain phthisical complaints, whereby the body is
+wasted; the cholic, caeliac affection, rupture, and other like diseases.
+
+254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARATION IS IMPOTENCE BEFORE
+MARRIAGE. The reason why this is a cause of separation is, because the
+end of marriage is the procreation of children, which cannot take place
+where this cause of separation operates; and as this is foreknown by the
+parties, they are deliberately deprived of the hope of it, which hope
+nevertheless nourishes and strengthens their conjugial love.
+
+255. XIX. ADULTERY IS THE CAUSE OF DIVORCE. There are several reasons
+for this, which are discernible in rational light, and yet at this day
+they are concealed. From rational light it may be seen that marriages
+are holy and adulteries profane; and thus that marriages and adulteries
+are diametrically opposite to each other; and that when opposites act
+upon each other, one destroys the other even to the last spark of its
+life. This is the case with conjugial love, when a married person
+commits adultery from a confirmed principle, and thus from a deliberate
+purpose. With those who know anything of heaven and hell, these things
+are more clearly discernible by the light of reason: for they know that
+marriages are in and from heaven, and that adulteries are in and from
+hell, and that these two cannot be conjoined, as heaven cannot be
+conjoined with hell, and that instantly, if they are conjoined with man
+(_homo_), heaven recedes, and hell enters. Hence then it is, that
+adultery is the cause of divorce; wherefore the Lord saith, that
+"_whosoever shall put away his wife, except for whoredom, and shall
+marry another, committeth adultery_," Matt. xix. 9. He saith, if, except
+for whoredom, he shall put away his wife, and marry another, he
+committeth adultery; because putting away for this cause is a plenary
+separation of minds, which is called divorce; whereas other kinds of
+putting away, grounded in their particular causes are separations, of
+which we have just treated; after these, if another wife is married,
+adultery is committed; but not so after a divorce.
+
+256. XX. THERE ARE ALSO SEVERAL ACCIDENTAL CAUSES OF COLD; THE FIRST OF
+WHICH IS, THAT ENJOYMENT IS COMMON (OR CHEAP), BECAUSE CONTINUALLY
+ALLOWED. The reason why this consideration is an accidental cause of
+cold is, because it exists with those who think lasciviously respecting
+marriage and a wife, but not with those who think holily respecting
+marriage, and securely respecting a wife. That from being common (or
+cheap) in consequence of being continually allowed, even joys become
+indifferent, and also tiresome, is evident from the case of pastimes and
+public shows, musical entertainments, dancing, feasting, and the like,
+which in themselves are agreeable, because vivifying. The case is the
+same with the intimacy and connection between married partners,
+especially between those who have not removed the unchaste love of the
+sex from the love which they bear to each other; and when they think of
+enjoyment's being common (or cheap) in consequence of being continually
+allowed, they think vainly in the absence of the faculty of enjoyment.
+That this consideration is to such persons a cause of cold is
+self-evident. It is called accidental, because it joins inward cold as a
+cause, and ranks on its side as a reason. To remove the cold arising
+from this circumstance, it is usual with wives, from the prudence
+implanted in them, to offer resistance to what is allowable. But the
+case is altogether otherwise with those who think chastely respecting
+wives; wherefore with the angels the consideration of enjoyment's being
+common in consequence of being continually allowed, is the very delight
+of their souls, and contains their conjugial love; for they are
+continually in the delight of that love, and in its ultimates according
+to the presence of their minds uninterrupted by cares, thus from the
+decisions of the judgement of the husbands.
+
+257. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND IS, THAT LIVING WITH A
+MARRIED PARTNER, FROM A COVENANT AND CONTRACT, SEEMS FORCED AND NOT
+FREE. This cause operates only with those with whom conjugial love in
+the inmost principles is cold; and since it unites with internal cold,
+it becomes an additional or accidental cause. With such persons,
+extra-conjugial love, arising from consent and the favor thereof, is
+interiorly in heat; for the cold of the one is the heat of the other;
+which, if it is not sensibly felt, is still within, yea, in the midst of
+cold; and unless it was thus also within, there would be no reparation.
+This heat is what constitutes the force or compulsion, which is
+increased in proportion as, by one of the parties, the covenant grounded
+in agreement and the contract grounded in what is just, are regarded as
+bonds not to be violated; it is otherwise if those bonds are loosed by
+each of the parties. The case is reversed with those who have rejected
+extra-conjugial love as detestable, and think of conjugial love as of
+what is heavenly and heaven; and the more so if they perceive it to be
+so: with such that covenant with its articles of agreement, and that
+contract with its sanctions, are inscribed on their hearts, and are
+continually being inscribed thereon more and more. In this case the bond
+of that love is neither secured by a covenant agreed upon, nor by a law
+enacted; but both covenant and law are from creation implanted in the
+love itself, which influences the parties; from the latter (namely, the
+covenant and the law implanted from creation in the love itself) are
+derived the former (namely, the covenant and law) in the world, but not
+_vice versa_. Hence, whatever relates to that love is felt as free;
+neither is there any freedom but what is of love: and I have heard from
+the angels, that love truly conjugial is most free, because it is the
+love of loves.
+
+258. XXII. OF ACCIDENTAL CAUSES OF COLD THE THIRD IS, AFFIRMATION ON THE
+PART OF THE WIFE, AND HER TALKING INCESSANTLY ABOUT LOVE. With the
+angels in heaven there is no refusal and repugnance on the part of the
+wives, as there is with some wives on earth: with the angels in heaven
+also the wives converse about love, and are not silent as some wives on
+earth; but the causes of these differences I am not allowed to declare,
+because it would be unbecoming; nevertheless they are declared in four
+MEMORABLE RELATIONS at the close of the chapters, by the angels' wives,
+who freely speak of them to their husbands, by the three in the hall
+over which there was a golden shower, and by the seven who were sitting
+in a rosary. These memorable relations are adduced, to the end that
+every thing may be explained that relates to conjugial love, which is
+the subject here treated of both in general and in particular.
+
+259. XXIII. OF ACCIDENTAL CAUSES OF COLD THE FOURTH IS, THE MAN'S
+CONTINUALLY THINKING THAT HIS WIFE IS WILLING; AND ON THE OTHER HAND THE
+WIFE'S THINKING THAT THE MAN IS NOT WILLING. That the latter
+circumstance is a cause of love's ceasing with wives, and the former a
+cause of cold with men, is too obvious to need any comment. For that the
+man who thinks that his wife, when in his sight by day, and when lying
+at his side by night, is desirous or willing, should grow cold to the
+extremities, and on the other hand that the wife, who thinks that the
+man is able and not willing, should lose her love, are circumstances
+among many others well known to husbands who have considered the arcana
+relating to conjugial love. These circumstances are adduced also, to the
+end that this work may be perfected, and THE CONJUGIAL LOVE AND ITS
+CHASTE DELIGHTS may be completed.
+
+260. XXIV. AS COLD IS IN THE MIND IT IS ALSO IN THE BODY; AND ACCORDING
+TO THE INCREASE OF THAT COLD, THE EXTERNALS ALSO OF THE BODY ARE CLOSED.
+It is believed at the present day that the mind of man (_homo_) is in
+the head, and nothing of it in the body, when yet the soul and the mind
+are both in the head and in the body; for the soul and the mind are the
+man (_homo_), since both constitute the spirit which lives after death;
+and that this spirit is in a perfect human form, has been fully shewn in
+the treatises we have published. Hence, as soon as a man thinks
+anything, he can in an instant utter it by means of his bodily mouth,
+and at the same time represent it by gesture; and as soon as he wills
+anything, he can in an instant bring it into act and effect by his
+bodily members: which could not be the case unless the soul and the mind
+were together in the body, and constituted his spiritual man. From these
+considerations it may be seen, that while conjugial love is in the mind,
+it is similar to itself in the body; and since love is heat, that it
+opens the externals of the body from the interiors; but on the other
+hand, that the privation thereof, which is cold, closes the externals of
+the body from the interiors: hence it is manifest what is the cause of
+the faculty (of conjugial love) with the angels enduring for ever, and
+what is the cause of its failing with men who are cold.
+
+       *       *       *       *       *
+
+261. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. In the
+superior northern quarter near the east in the spiritual world, there
+are places of instruction for boys, for youths, for men, and also for
+old men: into these places all who die infants are sent and are educated
+in heaven; so also all who arrive fresh from the world, and desire
+information about heaven and hell, are sent to the same places. This
+tract is near the east, that all may be instructed by influx from the
+Lord; for the Lord is the east, because he is in the sun there, which
+from him is pure love; hence the heat from that sun in its essence is
+love, and the light from it in its essence is wisdom. These are inspired
+into them from the Lord out of that sun; and they are inspired according
+to reception, and reception is according to the love of growing wise.
+After periods of instruction, those who are made intelligent are sent
+forth thence, and are called disciples of the Lord. They are sent forth
+first into the west, and those who do not remain there, into the south,
+and some through the south into the east, and are introduced into the
+societies where they are to reside. On a time, while I was meditating
+respecting heaven and hell, I began to desire a universal knowledge of
+the state of each, being aware, that whoever knows universals, may
+afterwards comprehend particulars, because the latter are contained in
+the former, as parts in a whole. In this desire I looked to the above
+tract in the northern quarter near the east, where were the places of
+instruction, and went there by a way then open to me. I entered one of
+the colleges, where there were some young men, and addressed the chief
+teachers there who gave instruction, and asked them whether they were
+acquainted with the universals respecting heaven and hell. They replied,
+that they knew some little; "but if we look," said they, "towards the
+east to the Lord, we shall receive illustration and knowledge." They did
+so, and said, "There are three universals of hell, which are
+diametrically opposite to the universals of heaven. The universals of
+hell are these three loves; the love of dominion grounded in self-love,
+the love of possessing the goods of others grounded in the love of the
+world, and adulterous love. The universals of heaven opposite to these
+are the three following loves; the love of dominion grounded in the love
+of use, the love of possessing worldly goods grounded in the love of
+performing uses therewith, and love truly conjugial." Hereupon, after
+expressing my good wishes towards them, I took my leave, and returned
+home. When I was come home, it was said to me from heaven, "Examine
+those three universals above and beneath, and afterwards we shall see
+them in your hand." It was said _in the hand_, because whatever a man
+examines intellectually, appears to the angels as if inscribed on his
+hands.
+
+262. After this I examined the first universal love of hell, which is
+the love of dominion grounded in self-love, and afterwards the universal
+love of heaven corresponding to it, which is the love of dominion
+grounded in the love of uses; for I was not allowed to examine one love
+without the other, because, being opposites, the understanding does not
+perceive the one without the other; wherefore that each may be
+perceived, they must be set in opposition to each other; for a beautiful
+and handsome face is rendered conspicuous by contrasting it with an ugly
+and deformed one. While I was considering the love of dominion grounded
+in self-love, I perceived that this love was in the highest degree
+infernal, and consequently prevailed with those who are in the deepest
+hell; and that the love of dominion grounded in the love of uses was in
+the highest degree heavenly, and consequently prevailed with those who
+are in the highest heaven. The love of dominion grounded in self-love is
+in the highest degree infernal, because to exercise dominion from
+self-love, is to exercise it from _proprium_, and a man's _proprium_
+from his birth is essential evil, which is diametrically opposite to the
+Lord; wherefore the more persons who are under the influence of such
+evil, advance therein, the more they deny God and the holy things of the
+church, and worship themselves and nature. Let such persons, I entreat
+them, examine that evil in themselves, and they will see this to be the
+case. This love also is of such a nature, that in proportion as it is
+left unrestrained, which is the case so long as it is not checked by
+impossibilities, in the same proportion it rushes impetuously from step
+to step, even to the highest, and there also finds no bounds, but is sad
+and sorrowful because there is no higher step for it to ascend. This
+love with statesmen is so intense that they wish to be kings and
+emperors, and if it were possible, to have dominion over all things of
+the world, and to be called kings of kings and emperors of emperors;
+while the same love with the clergy is so intense that they wish to be
+gods and, as far as is possible, to have dominion over all things of
+heaven, and to be called gods of gods. That neither of these acknowledge
+any God, will be seen in what follows. On the other hand, those who
+desire to exercise dominion from the love of uses, do not desire it from
+themselves, but from the Lord; since the love of uses is from the Lord,
+and is the Lord himself: these regard dignities only as means to the
+performance of uses, setting uses far above dignities; whereas the
+former set dignities far above uses.
+
+263. While I was meditating on these things, an angel from the Lord said
+to me, "You shall presently see, and be convinced by ocular
+demonstration, what is the nature and quality of that infernal love."
+Then suddenly the earth opened on the left, and I saw a devil ascending
+from hell, with a square cap on his head let down over his forehead even
+to his eyes: his face was full of pimples as of a burning fever, his
+eyes fierce and firy, his breast swelling immensely; from his mouth he
+belched smoke like a furnace, his loins seemed all in a blaze, instead
+of feet he had bony ankles without flesh, and from his body exhaled a
+stinking and filthy heat. On seeing him I was alarmed, and cried out,
+"Approach no nearer; tell me, whence are you?" He replied in a hoarse
+tone of voice, "I am from below, where I am with two hundred in the most
+supereminent of all societies. We are all emperors of emperors, king of
+kings, dukes of dukes, and princes of princes; no one in our society is
+barely an emperor, a king, a duke, or a prince. We sit there on thrones
+of thrones, and despatch thence mandates through the whole world and
+beyond it." I then said to him, "Do you not see that you are insane from
+the phantasy of super-eminence?" and he replied, "How can you say so,
+when we absolutely seem to ourselves, and are also acknowledged by each
+other, to have such distinction?" On hearing this, I was unwilling to
+repeat my charge of insanity, as he was insane from phantasy; and I was
+informed that this devil, during his abode in the world, had been only a
+house-steward, and at that time he was so lifted up in spirit, that he
+despised all mankind in comparison with himself, and indulged in the
+phantasy that he was more worthy than a king, and even than an emperor;
+in consequence of which proud conceit, he had denied God, and had
+regarded all the holy things of the church as of no concern to himself,
+but of some to the stupid multitude. At length I asked him, "How long do
+you two hundred thus glory among yourselves?" He replied "to eternity;
+but such of us as torture others for denying our super-eminence, sink
+under ground; for we are allowed to glory, but not to do mischief to any
+one." I asked him again, "Do you know what befalls those who sink under
+ground?" He said, "They sink down into a certain prison, where they are
+called viler than the vile, or the vilest, and are set to work." I then
+said to him. "Take heed therefore, lest you also should sink down."
+
+264. After this the earth again opened, but now on the right; and I saw
+another devil rising thence, who had on his head a kind of turban,
+wrapped about with spires as of a snake, the head of which stood out
+from the crown; his face was leprous from the forehead to the chin, and
+so were his hands; his loins were naked and as black as soot, through
+which was discernible in dusky transparence the fire as of a furnace;
+and the ankles of his feet were like two vipers. The former devil, on
+seeing him, fell on his knees, and adored him. On my asking why he did
+so, he said, "He is the God of heaven and earth, and is omnipotent." I
+then asked the other, "What do you say to this?" he replied, "What shall
+I say? I have all power over heaven and hell; the lot of all souls is in
+my hand." Again I enquired, "How can he, who is emperor of emperors, so
+submit himself, and how can you receive adoration?" he answered, "He is
+still my servant; what is an emperor before God? the thunder of
+excommunication is in my right hand." I then said to him, "How can you
+be so insane? In the world you were only a canon; and because you were
+infected with the phantasy that you also had the keys of heaven, and
+thence the power of binding and loosing, you have inflamed your spirit
+to such a degree of madness, that you now believe yourself to be very
+God." Upon this he swore with indignation that it was so, and said, "The
+Lord has not any power in heaven, because he has transferred it all to
+us. We have only to give the word of command, and heaven and hell
+reverently obey us. If we send any one to hell, the devils immediately
+receive him; and so do the angels receive those whom we send to heaven."
+I asked further, "How many are there in your society?" he said, "Three
+hundred; and we are all gods there; but I am god of gods." After this
+the earth opened beneath the feet of each, and they sank down into their
+respective hells; and I saw that beneath their hells were workhouses,
+into which those who injure others would fall; for every one in hell is
+left to his phantasy, and is also permitted to glory in it; but he is
+not allowed to injure another. The reason why such are there, is,
+because a man is then in his spirit; and the spirit, after it is
+separated from the body, comes into the full liberty of acting according
+to its affections and consequent thoughts. I was afterwards permitted to
+look into their hells: that which contained the emperors of emperors and
+kings of kings, was full of all uncleanness; and the inhabitants
+appeared like various kinds of wild beasts, with fierce eyes; and so it
+was in the other, which contained the gods and the god of gods: in it
+there appeared the direful birds of night, which are called _ochim_ and
+_ijim_, flying about them. The images of their phantasies were presented
+to me under this appearance. From these circumstances it was manifest,
+what is the nature and quality of political and ecclesiastical
+self-love; that the latter would make its votaries desirous of being
+gods, while the former would make them desirous of being emperors; and
+that under the influence of such loves men wish and strive to attain the
+objects of their desires, so far as they are left without restraint.
+
+265. Afterwards a hell was opened, where I saw two men, one sitting on a
+bench, holding his feet in a basket full of serpents which seemed to be
+creeping upwards by his breast even to his neck; and the other sitting
+on a blazing ass, at whose sides red serpents were creeping, raising
+their heads and necks, and pursuing the rider. I was told that they had
+been popes who had compelled emperors to resign their dominions, and had
+ill-treated them both in word and deed at Rome, whither they went to
+supplicate and adore them; and that the basket in which were the
+serpents, and the blazing ass with snakes at his sides, were
+representations of their love of dominion grounded on self-love, and
+that such appearances are seen only by those who look at them from a
+distance. There were some canons present, whom I asked whether those had
+really been popes? They said, that they were acquainted with them, and
+knew that they had been such.
+
+266. After beholding these sad and hideous spectacles, I looked around,
+and saw two angels in conversation standing near me. One wore a woollen
+robe that shone bright with flaming purple, and under it a vest of fine
+bright linen; the other had on similar garments of scarlet, together
+with a turban studded on the right side with carbuncles. I approached
+them, and, greeting them with a salutation of peace, respectfully asked
+them, "For what purpose are you here below?" They replied, "We have let
+ourselves down from heaven by the Lord's command, to speak with you
+respecting the blessed lot of those who are desirous to have dominion
+from the love of uses. We are worshipers of the Lord. I am prince of a
+society; my companion is chief priest of the same." The prince moreover
+said, "I am the servant of my society, because I serve it by doing
+uses:" the other said, "I am minister of the church there, because in
+serving them I minister holy things to the uses of their souls. We both
+are in perpetual joys grounded in the eternal happiness which is in them
+from the Lord. All things in our society are splendid and magnificent;
+they are splendid from gold and precious stones, and magnificent from
+palaces and paradises. The reason of this is, because our love of
+dominion is not grounded in self-love, but in the love of uses: and as
+the love of uses is from the Lord, therefore all good uses in the
+heavens are splendid and refulgent; and as all in our society are in
+this love, therefore the atmosphere appears golden from the light which
+partakes of the sun's flame-principle, and the sun's flame-principle
+corresponds to that love." As they said this, they appeared to me to be
+encompassed with such a sphere, from which an aromatic odor issued that
+was perceivable by the senses. I mentioned this circumstance to them,
+and intreated them to continue their discourse respecting the love of
+uses; and they proceeded thus: "The dignities which we enjoy, we indeed
+sought after and solicited for no other end than that we might be
+enabled more fully to perform uses, and to extend them more widely. We
+are also encompassed with honor, and we accept it, not for ourselves,
+but for the good of the society; for the brethren and consociates, who
+form the commonalty of the society, scarcely know but that the honors of
+our dignities are in ourselves, and consequently that the uses which we
+perform are from ourselves; but we feel otherwise, being sensible that
+the honors of the dignities are out of ourselves, and that they are as
+the garments with which we are clothed; but that the uses which we
+perform, from the love of them, are within us from the Lord: and this
+love receives its blessedness from communication by uses with others;
+and we know from experience, that so far as we do uses from the love
+thereof, so far that love increases, and with it wisdom, whereby
+communication is effected; but so far as we retain uses in ourselves,
+and do not communicate them, so far blessedness perishes: and in such
+case use becomes like food stored up in the stomach, which, not being
+dispersed, affords no nourishment to the body and its parts, but remains
+undigested, and thereby causes loathing: in a word, the whole heaven is
+nothing but a continent of use, from first principles to last. What is
+use but the actual love of our neighbor? and what holds the heavens
+together with this love?" On hearing this I asked, "How can any one know
+whether he performs uses from self-love, or from the love of uses? every
+man, both good and bad, performs uses, and that from some love. Suppose
+that in the world there be a society composed of mere devils, and
+another composed of mere angels; I am of opinion that the devils in
+their society, from the fire of self-love, and the splendor of their own
+glory, would do as many uses as the angels in their society; who then
+can know from what love, and from what origin uses flow?" To this the
+two angels replied, "Devils do uses for the sake of themselves and of
+reputation, that they may be raised to honors or may gain wealth; but
+angels do not do uses from such motives, but for the sake of uses from
+the love thereof. A man cannot discern the true quality of those uses;
+but the Lord discerns it. Every one who believes in the Lord, and shuns
+evils as sins, performs uses from the Lord; but every one who neither
+believes in the Lord, nor shuns evils as sins, does uses from self and
+for the sake of self. This is the difference between the uses done by
+devils and those done by angels." Having said this, the two angels
+departed; and I saw them from afar carried in a firy chariot like Elias,
+and conveyed into their respective heavens.
+
+267. THE SECOND MEMORABLE RELATION. Not long after this interview with
+the angels, I entered a certain grove, and while I was walking there, I
+meditated on those who are in the concupiscence and consequent phantasy
+of possessing the things of the world; and then at some distance from me
+I saw two angels in conversation, and by turns looking at me; I
+therefore went nearer to them, and as I approached they thus accosted
+me: "We have perceived in ourselves that you are meditating on what we
+are conversing about, or that we are conversing on what you are
+meditating about, which is a consequence of the reciprocal communication
+of affections." I asked therefore what they were conversing about? they
+replied, "About phantasy, concupiscence, and intelligence; and just now
+about those who delight themselves in the vision and imagination of
+possessing whatever the world contains." I then entreated them to favor
+me with their sentiments on those three subjects,--concupiscence,
+phantasy, and intelligence. They began by saying, "Every one is by birth
+interiorly in concupiscence, but by education exteriorly in
+intelligence; and no one is in intelligence, still less in wisdom,
+interiorly, thus as to his spirit, but from the Lord: for every one is
+withheld from the concupiscence of evil, and held in intelligence,
+according as he looks to the Lord, and is at the same time in
+conjunction with him; without this, a man is mere concupiscence; yet
+still in externals, or as to the body, he is in intelligence arising
+from education; for a man lusts after honors and wealth, or eminence and
+opulence, and in order to attain them, it is necessary that he appear
+moral and spiritual, thus intelligent and wise; and he learns so to
+appear from infancy. This the reason why, as soon as he comes among men,
+or into company, he inverts his spirit, and removes it from
+concupiscence, and speaks and acts from the fair and honorable maxims
+which he has learnt from infancy, and retains in the bodily memory: and
+he is particularly cautious, lest anything of the wild concupiscence
+prevalent in his spirit should discover itself. Hence every man who is
+not interiorly led by the Lord, is a pretender, a sycophant, a
+hypocrite, and thereby an apparent man, and yet not a man; of whom it
+may be said, that his shell or body is wise, and his kernel or spirit
+insane; also that his external is human, and his internal bestial. Such
+persons, with the hinder part of the head look upwards, and with the
+fore part downwards; thus they walk as if oppressed with heaviness, with
+the head hanging down and the countenance prone to the earth; and when
+they put off the body, and become spirits, and are thereby set at
+liberty from external restraints, they become the madnesses of their
+respective concupiscences. Those who are in self-love desire to domineer
+over the universe, yea, to extend its limits in order to enlarge their
+dominion, of which they see no end: those who are in the love of the
+world desire to possess whatever the world contains, and are full of
+grief and envy in case any of its treasures are hid and concealed from
+them by others: therefore to prevent such persons from becoming mere
+concupiscences, and thereby no longer men, they are permitted in the
+spiritual world to think from a fear of the loss of reputation, and
+thereby of honor and gain, and also from a fear of the law and its
+penalties, and also to give their mind to some study or work whereby
+they are kept in externals and thus in a state of intelligence, however
+wild and insane they may be interiorly." After this I asked them,
+whether all who are in any concupiscence, are also in the phantasy
+thereof; they replied, that those are in the phantasy of their
+respective concupiscences, who think interiorly in themselves, and too
+much indulge their imagination by talking with themselves; for these
+almost separate their spirit from connection with the body, and by
+vision overflow the understanding, and take a foolish delight as if they
+were possessed of the universe and all that it contains: into this
+delirium every man comes after death, who has abstracted his spirit from
+the body, and has not wished to recede from the delight of the delirium
+by thinking at all religiously respecting evils and falses, and least of
+all respecting the inordinate love of self as being destructive of love
+to the Lord, and respecting the inordinate love of the world, as being
+destructive of neighborly love.
+
+268. After this the two angels and also myself were seized with a desire
+of seeing those who from worldly love are in the visionary concupiscence
+or phantasy of possessing all wealth; and we perceived that we were
+inspired with this desire to the end that such visionaries might be
+known. Their dwellings were under the earth of our feet, but above hell:
+we therefore looked at each other and said, "Let us go." There was an
+opening, and in it a ladder by which we descended; and we were told that
+we must approach them from the east, lest we should enter into the mist
+of their phantasy, whereby our understanding and at the same time our
+sight would be obscured; and lo! there appeared a house built of reeds,
+and consequently full of chinks, standing in a mist, which continually
+issued like smoke through the chinks of three of the walls. We entered,
+and saw perhaps fifty here and fifty there sitting on benches, with
+their faces turned from the east and south, and looking towards the west
+and north. Before each person there was a table, on which were large
+purses, and by the purses a great quantity of gold coin: so we asked
+them, "Is that the wealth of all the persons in the world?" they
+replied, "Not of all in the world, but of all in the kingdom." The sound
+of their voice was hissing; and they had round faces, which glistened
+like the shell of a snail, and the pupils of their eyes in a green plane
+as it were shot forth lightning, which was an effect of the light of
+phantasy. We stood in the midst of them, and said, "You believe that you
+possess all the wealth of the kingdom;" they replied, "We do possess
+it." We then asked, "Which of you?" they said, "Every one;" and we
+asked, "How every one? there are many of you:" they said, "Every one of
+us knows that all which another has is his own. No one is allowed to
+think, and still less to say, 'Mine are not thine;' but every one may
+think and say, 'Thine are mine.'" The coin on the tables appeared, even
+to us, to be pure gold; but when we let in light from the east, we saw
+that they were little grains of gold, which they had magnified to such a
+degree by a union of their common phantasy. They said, that every one
+that enters ought to bring with him some gold, which they cut into small
+pieces, and these again into little grains, and by the unanimous force
+of their phantasy they increase them into larger coin. We then said,
+"Were you not born men of reason; whence then have you this visionary
+infatuation?" they said, "We know that it is an imaginary vanity; but as
+it delights the interiors of our minds, we enter here and are delighted
+as with the possession of all things: we continue in this place,
+however, only a few hours, at the end of which we depart; and as often
+as we do so we again become of sound mind; yet still our visionary
+delight alternately succeeds and occasions our alternate entrance into
+and departure from these habitations: thus we are alternately wise and
+foolish; we also know that a hard lot awaits those who by cunning rob
+others of their goods." We inquired, "What lot?" they said, "They are
+swallowed up and are thrust naked into some infernal prison, where they
+are kept to hard labor for clothes and food, and afterwards for some
+pieces of coin of trifling value, which they collect, and in which they
+place the joy of their hearts; but if they do any harm to their
+companions, they are fined a part of their coin."
+
+269. Afterwards we ascended from these hells to the south, where we had
+been before, and the angels related there several interesting
+particulars respecting concupiscence not visionary or phantastic, in
+which all men are born; namely, that while they are in it, they are like
+persons infatuated, and yet seem to themselves to be most eminently
+wise; and that from this infatuation they are alternately let into the
+rational principle which is in their externals; in which state they see,
+acknowledge, and confess their insanity; but still they are very
+desirous to quit their rational and enter their insane state; and also
+do let themselves into it, as into a free and delightful state
+succeeding a forced and undelightful one; thus it is concupiscence and
+not intelligence that interiorly pleases them. There are three universal
+loves which form the constituent principles of every man by creation:
+neighbourly love, which also is the love of doing uses; the love of the
+world, which also is the love of possessing wealth; and the love of
+self, which also is the love of bearing rule over others. Neighbourly
+love, or the love of doing uses, is a spiritual love; but the love of
+the world, or the love of possessing wealth, is a material love; whereas
+the love of self, or the love of bearing rule over others, is a
+corporeal love. A man is a man while neighbourly love, or the love of
+doing uses, constitutes the head, the love of the world the body, and
+the love of self the feet; whereas if the love of the world constitutes
+the head, the man is as it were hunched-backed; but when the love of
+self constitutes the head, he is like a man standing not on his feet,
+but on the palms of his hands with his head downwards and his haunches
+upwards. When neighbourly love constitutes the head, and the two other
+loves in order constitute the body and feet, the man appears from heaven
+of an angelic countenance, with a beautiful rainbow about his head;
+whereas if the love of the world constitutes the head, he appears from
+heaven of a pale countenance like a corpse, with a yellow circle about
+his head; but if the love of self constitutes the head, he appears from
+heaven of a dusky countenance, with a white circle about his head.
+Hereupon I asked, "What do the circles about the head represent?" they
+replied, "They represent intelligence; the white circle about the head
+of the dusky countenance represents, that his intelligence is in
+externals, or about him, but insanity is in his internals, or in him. A
+man also who is of such a quality and character, is wise while in the
+body, but insane while in the spirit; and no man is wise in spirit but
+from the Lord, as is the case when he is regenerated and created again
+or anew by him." As they said this, the earth opened to the left, and
+through the opening I saw a devil rising with a white lucid circle
+around his head, and I asked him, Who he was? He said, "I am Lucifer,
+the son of the morning: and because I made myself like the Most High, I
+was cast down." Nevertheless he was not Lucifer, but believed himself to
+be so. I then said, "Since you were cast down, how can you rise again
+out of hell?" he replied, "There I am a devil, but here I am an angel of
+light: do you not see that my head is surrounded by a lucid sphere? you
+shall also see, if you wish, that I am super-moral among the moral,
+super-rational among the rational, yea, super-spiritual among the
+spiritual: I can also preach; yea, I have preached." I asked him, "What
+have you preached?" he said, "Against fraudulent dealers and adulterers,
+and against all infernal loves; on this occasion too I, Lucifer, called
+myself a devil, and denounced vengeance against myself as a devil; and
+therefore I was extolled to the skies with praises. Hence it is that I
+am called the son of the morning; and, what I myself was surprised at,
+while I was in the pulpit, I thought no other than that I was speaking
+rightly and properly; but I discovered that this arose from my being in
+externals, which at that time were separated from my internals: but
+although I discovered this, still I could not change myself, because
+through my haughtiness I did not look to God." I next asked him, "How
+could you so speak, when you are yourself a fraudulent dealer, an
+adulterer, and a devil?" He answered, "I am one character when I am in
+externals or in the body, and another when in internals or in the
+spirit; in the body I am an angel, but in the spirit a devil; for in the
+body I am in the understanding, but in the spirit I am in the will; and
+the understanding carries me upwards, whereas the will carries me
+downwards. When I am in the understanding my head is surrounded by a
+white belt, but when the understanding submits itself entirely to the
+will, and becomes subservient to it, which is our last lot, the belt
+grows black and disappears; and when this is the case, we cannot again
+ascend into this light." Afterwards he spoke of his twofold state, the
+external and the internal, more rationally than any other person; but on
+a sudden when he saw the angels attendant on me, his face and voice were
+inflamed, and he became black, even as to the belt round his head, and
+he sunk down into hell through the opening from which he arose. The
+bystanders, from what they had seen, came to this conclusion, that a man
+is such as his love, and not such as his understanding is; since the
+love easily draws over the understanding to its side, and enslaves it. I
+then asked the angels, "Whence have devils such rationality?" They said,
+"It is from the glory of self-love; for self-love is surrounded by
+glory, and glory elevates the understanding even into the light of
+heaven; for with every man the understanding is capable of being
+elevated according to knowledges, but the will only by a life according
+to the truths of the church and of reason: hence even atheists, who are
+in the glory of reputation arising from self-love, and thence in a high
+conceit of their own intelligence, enjoy a more sublime rationality than
+many others; this, however, is only when they are in the thought of the
+understanding, and not when they are in the affection of the will. The
+affection of the will possesses a man's internal, whereas the thought of
+the understanding possesses his external." The angel further declared
+the reason why every man is constituted of the three loves above
+mentioned; namely, the love of use, the love of the world, and the love
+of self; which is, that he may think from God, although as from himself.
+He also said, that the supreme principles in a man are turned upwards to
+God, the middle outwards to the world, and the lowest downwards to self;
+and since the latter are turned downwards, a man thinks as from himself,
+when yet it is from God.
+
+270. THE THIRD MEMORABLE RELATION. One morning on awaking from sleep my
+thoughts were deeply engaged on some arcana of conjugial love, and at
+length on this, "_In what region of the human mind does love truly
+conjugial reside, and thence in what region does conjugial cold
+reside_?" I knew that there are three regions of the human mind, one
+above the other, and that in the lowest region dwells natural love; in
+the superior, spiritual love; and in the supreme, celestial love; and
+that in each region there is a marriage of good and truth; and good is
+of love, and truth is of wisdom; that in each region there is a marriage
+of love and wisdom; and that this marriage is the same as the marriage
+of the will and the understanding, since the will is the receptacle of
+love, and the understanding the receptacle of wisdom. While I was thus
+deeply engaged in thought, lo! I saw two swans flying towards the north,
+and presently two birds of paradise flying towards the south, and also
+two turtle doves flying in the east: as I was watching their flight, I
+saw that the two swans bent their course from the north to the east, and
+the two birds of paradise from the south, also that they united with the
+two doves in the east, and flew together to a certain lofty palace
+there, about which there were olives, palms, and beeches. The palace had
+three rows of windows, one above the other; and while I was making my
+observations, I saw the swans fly into the palace through open windows
+in the lowest row, the birds of paradise through others in the middle
+row, and the doves through others in the highest. When I had observed
+this, an angel presented himself, and said, "Do you understand what you
+have seen?" I replied, "In a small degree." He said, "That palace
+represents the habitations of conjugial love, such as are in human
+minds. Its highest part, into which the doves flew, represents the
+highest region of the mind, where conjugial love dwells in the love of
+good with its wisdom; the middle part, into which the birds of paradise
+flew, represents the middle region, where conjugial love dwells in the
+love of truth with its intelligence: and the lowest part, into which the
+swans flew, represents the lowest region of the mind, where conjugial
+love dwells in the love of what is just and right with its knowledge.
+The three pairs of birds also signify these things; the pair of turtle
+doves signifies conjugial love of the highest region, the pair of birds
+of paradise conjugial love of the middle region, and the pair of swans
+conjugial love of the lowest region. Similar things are signified by the
+three kinds of trees about the palace, the olives, palms, and beeches.
+We in heaven call the highest region of the mind celestial, the middle
+spiritual, and the lowest natural; and we perceive them as stories in a
+house, one above another, and an ascent from one to the other by steps
+as by stairs; and in each part as it were two apartments, one for love,
+the other for wisdom, and in front as it were a chamber, where love with
+its wisdom, or good with its truth, or, what is the same, the will with
+its understanding, consociate in bed. In that palace are presented as in
+an image all the arcana of conjugial love." On hearing this, being
+inflamed with a desire of seeing it, I asked whether anyone was
+permitted to enter and see it, as it was a representative palace? He
+replied, "None but those who are in the third heaven, because to them
+every representative of love and wisdom becomes real: from them I have
+heard what I have related to you, and also this particular, that love
+truly conjugial dwells in the highest region in the midst of mutual
+love, in the marriage-chamber or apartment of the will, and also in the
+midst of the perceptions of wisdom in the marriage-chamber or apartment
+of the understanding, and that they consociate in bed in the chamber
+which is in front, in the east." I also asked, "Why are there two
+marriage-chambers?" He said, "The husband is in the marriage-chamber of
+the understanding, and the wife in that of the will." I then asked,
+"Since conjugial love dwells there, where then does conjugial cold
+dwell?" He replied, "It dwells also in the supreme region, but only in
+the marriage-chamber of the understanding, that of the will being closed
+there: for the understanding with its truths, as often as it pleases,
+can ascend by a winding staircase into the highest region into its
+marriage-chamber; but if the will with the good of its love does not
+ascend at the same time into the consociate marriage-chamber, the latter
+is closed, and cold ensues in the other: this is _conjugial cold_. The
+understanding, while such cold prevails towards the wife, looks
+downwards to the lowest region, and also, if not prevented by fear,
+descends to warm itself there at an illicit fire." Having thus spoken,
+he was about to recount further particulars respecting conjugial love
+from its images in that palace; but he said, "Enough at this time;
+inquire first whether what has been already said is above the level of
+ordinary understandings; if it is, what need of saying more? but if not,
+more will be discovered."
+
+       *       *       *       *       *
+
+ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES.
+
+271. Having treated of the causes of cold and separation, it follows
+from order that the causes of apparent love, friendship, and favor in
+marriages, should also be treated of; for it is well known, that
+although cold separates the minds (_animos_) of married partners at the
+present day, still they live together, and have children; which would
+not be the case, unless there were also apparent loves, alternately
+similar to or emulous of the warmth of genuine love. That these
+appearances are necessary and useful, and that without them there would
+be no houses, and consequently no societies, will be seen in what
+follows. Moreover, some conscientious persons may be distressed with the
+idea, that the disagreement of mind subsisting between them and their
+married partners, and the internal alienation thence arising, may be
+their own fault, and may be imputed to them as such, and on this account
+they are grieved at the heart; but as it is out of their power to
+prevent internal disagreements, it is enough for them, by apparent love
+and favor, from conscientious motives to subdue the inconveniences which
+might arise: hence also friendship may possibly return, in which
+conjugial love lies concealed on the part of such, although not on the
+part of the other. But this subject, like the foregoing, from the great
+variety of its matter, shall be treated of in the following distinct
+articles: I. _In the natural world almost all are capable of being
+joined together as to external, but not as to internal affections, if
+these disagree and are apparent._ II. _In the spiritual world all are
+joined together according to internal, but not according to external
+affections, unless these act in unity with the internal._ III. _It is
+the external affections, according to which matrimony is generally
+contracted in the world._ IV. _But in case they are not influenced by
+internal affections, which conjoin minds, the bonds of matrimony are
+loosed in the house._ V. _Nevertheless those bonds must continue in the
+world till the decease of one of the parties._ VI. _In cases of
+matrimony, in which the internal affections do not conjoin, there are
+external affections, which assume a semblance of the internal and tend
+to consociate._ VII. _Hence come apparent love, friendship, and favor
+between married partners._ VIII. _These appearances are assumed
+conjugial semblances, and they are commendable, because useful and
+necessary._ IX. _These assumed conjugial semblances, in the case of a
+spiritual man (homo) conjoined to a natural, are founded in justice and
+judgement._ X. _For various reasons these assumed conjugial semblances
+with natural men are founded in prudence._ XI. _They are for the sake of
+amendment and accommodation._ XII. _They are for the sake of preserving
+order in domestic affairs, and for the sake of mutual aid._ XIII. _They
+are for the sake of unanimity in the care of infants and the education
+of children._ XIV. _They are for the sake of peace in the house._ XV.
+_They are for the sake of reputation out of the house._ XVI. _They are
+for the sake of various favors expected from the married partner, or
+from his or her relations; and thus from the fear of losing such
+favors._ XVII. _They are for the sake of having blemishes excused, and
+thereby of avoiding disgrace._ XVIII. _They are for the sake of
+reconciliation._ XIX. _In case favor does not cease with the wife, when
+faculty ceases with the man, there may exist a friendship resembling
+conjugial friendship, when the parties grow old._ XX. _There are various
+kinds of apparent love and friendship between married partners, one of
+whom is brought under the yoke, and therefore is subject to the other._
+XXI. _In the world there are infernal marriages between persons who
+interiorly are the most inveterate enemies, and exteriorly are as the
+closest friends._ We proceed to an explanation of each article.
+
+272. I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLE OF BEING JOINED
+TOGETHER AS TO EXTERNAL, BUT NOT AS TO INTERNAL AFFECTIONS, IF THESE
+DISAGREE AND ARE APPARENT. The reason of this is, because in the world
+every one is clothed with a material body, and this is overcharged with
+lusts, which are in it as dregs that fall to the bottom, when the must
+of the wine is clarified. Such are the constituent substances of which
+the bodies of men in the world are composed. Hence it is that the
+internal affections, which are of the mind, do not appear; and in many
+cases, scarce a grain of them transpires; for the body either absorbs
+them, and involves them in its dregs, or by simulation which has been
+learned from infancy conceals them deeply from the sight of others; and
+by these means the man puts himself into the state of every affection
+which he observes in another, and allures his affection to himself, and
+thus they unite. The reason why they unite is, because every affection
+has its delight, and delights tie minds together. But it would be
+otherwise if the internal affections, like the external, appeared
+visibly in the face and gesture, and were made manifest to the hearing
+by the tone of the speech; or if their delights were sensible to the
+nostrils or smell, as they are in the spiritual world: in such case, if
+they disagreed so as to be discordant, they would separate minds from
+each other, and according to the perception of antipathy, the minds
+would remove to a distance. From these considerations it is evident,
+that in the natural world almost all are capable of being joined
+together as to external, but not as to internal affections, if these
+disagree and are apparent.
+
+273. II. IN THE SPIRITUAL WORLD ALL ARE CONJOINED ACCORDING TO INTERNAL,
+BUT NOT ACCORDING TO EXTERNAL AFFECTIONS, UNLESS THESE ACT IN UNITY WITH
+THE INTERNAL. This is, because in the spiritual world the material body
+is rejected, which could receive and bring forth the forms of all
+affections, as we have said just above; and a man (_homo_) when stripped
+of that body is in his internal affections, which his body had before
+concealed: hence it is, that in the spiritual world similarities and
+dissimilarities, or sympathies and antipathies, are not only felt, but
+also appear in the face, the speech, and the gesture; wherefore in that
+world similitudes are conjoined, and dissimilitudes separated. This is
+the reason why the universal heaven is arranged by the Lord according to
+all the varieties of the affections of the love of good and truth, and,
+on the contrary, hell according to all the varieties of the love of what
+is evil and false. As angels and spirits, like men in the world, have
+internal and external affections, and as, in the spiritual world, the
+internal affections cannot be concealed by the external, they therefore
+transpire and manifest themselves: hence with angels and spirits both
+the internal and external affections are reduced to similitude and
+correspondence; after which their internal affections are, by the
+external, imaged in their faces, and perceived in the tone of their
+speech; they also appear in their behaviour and manners. Angels and
+spirits have internal and external affections, because they have minds
+and bodies; and affections with the thoughts thence derived belong to
+the mind, and sensations with the pleasures thence derived to the body.
+It frequently happens in the world of spirits, that friends meet after
+death, and recollect their friendships in the former world, and on such
+occasions believe that they shall live on terms of friendship as
+formerly; but when their consociation, which is only of the external
+affections, is perceived in heaven, a separation ensues according to
+their internal; and in this case some are removed from the place of
+their meeting into the north, some into the west, and each to such a
+distance from the other, that they can no longer see or know each other;
+for in the places appointed for them to remain at, their faces are
+changed so as to become the image of their internal affections. From
+these considerations it is manifest, that in the spiritual world all are
+conjoined according to internal affections, and not according to
+external, unless these act in unity with the internal.
+
+274. III. IT IS THE EXTERNAL AFFECTIONS ACCORDING TO WHICH MATRIMONY IS
+GENERALLY CONTRACTED IN THE WORLD. The reason of this is, because the
+internal affections are seldom consulted; and even if they are, still
+their similitude is not seen in the woman; for she, by a peculiar
+property with which she is gifted from her birth, withdraws the internal
+affections into the inner recesses of her mind. There are various
+external affections which induce men to engage in matrimony. The first
+affection of this age is an increase of property by wealth, as well with
+a view to becoming rich as for a plentiful supply of the comforts of
+life; the second is a thirst after honors, with a view either of being
+held in high estimation or of an increase of fortune: besides these,
+there are various allurements and concupiscences which do not afford an
+opportunity of ascertaining the agreement of the internal affections.
+From these few considerations it is manifest, that matrimony is
+generally contracted in the world according to external affections.
+
+275. IV. BUT IN CASE THEY ARE NOT INFLUENCED BY INTERNAL AFFECTIONS,
+WHICH CONJOIN MINDS, THE BONDS OF MATRIMONY ARE LOOSED IN THE HOUSE. It
+is said _in the house_, because it is done privately between the
+parties; as is the case when the first warmth, excited during courtship
+and breaking out into a flame as the nuptials approach, successively
+abates from the discordance of the internal affections, and at length
+passes off into cold. It is well known that in this case the external
+affections, which had induced and allured the parties to matrimony,
+disappear, so that they no longer effect conjunction. That cold arises
+from various causes, internal, external, and accidental, all which
+originate in a dissimilitude of internal inclinations, was proved in the
+foregoing chapter. From these considerations the truth of what was
+asserted is manifest, that unless the external affections are influenced
+by internal, which conjoin minds, the bonds of matrimony are loosed in
+the house.
+
+276. V. NEVERTHELESS THOSE BONDS MUST CONTINUE IN THE WORLD TILL THE
+DECEASE OF ONE OF THE PARTIES. This proposition is adduced to the intent
+that to the eye of reason it may more evidently appear how necessary,
+useful, and true it is, that where there is not genuine conjugial love,
+it ought still to be assumed, that it may appear as if there were. The
+case would be otherwise if the marriage contract was not to continue to
+the end of life, but might be dissolved at pleasure as was the case with
+the Israelitish nation, who claimed to themselves the liberty of putting
+away their wives for every cause. This is evident from the following
+passage in Matthew: "_The pharisees came, and said unto Jesus, Is it
+lawful for a man to put away his wife for every cause? And when Jesus
+answered, that it is not lawful to put away a wife and to marry another,
+except on account of whoredom, they replied that nevertheless Moses
+commanded to give a bill of divorce and to put her away; and the
+disciples said, If the case of a man with his wife be so it is not
+expedient to marry_," xix. 3-10. Since therefore the covenant of
+marriage is for life, it follows that the appearances of love and
+friendship between married partners are necessary. That matrimony, when
+contracted, must continue till the decease of one of the parties, is
+grounded in the divine law, consequently also in rational law, and
+thence in civil law: in the divine law, because, as said above, it is
+not lawful to put away a wife and marry another, except for whoredom; in
+rational law, because it is founded upon spiritual, for divine law and
+rational are one law; from both these together, or by the latter from
+the former, it may be abundantly seen what enormities and destructions
+of societies would result from the dissolving of marriage, or the
+putting away of wives, at the good pleasure of the husbands, before
+death. Those enormities and destructions of societies may in some
+measure be seen in the MEMORABLE RELATION respecting the origin of
+conjugial love, discussed by the spirits assembled from the nine
+kingdoms, n. 103-115; to which there is no need of adding further
+reasons. But these causes do not operate to prevent the permission of
+separations grounded in their proper causes, respecting which see above,
+n. 252-254; and also of concubinage, respecting which see the second
+part of this work.
+
+277. VI. IN CASE OF MATRIMONY IN WHICH THE INTERNAL AFFECTIONS DO NOT
+CONJOIN, THERE ARE EXTERNAL AFFECTIONS WHICH ASSUME A SEMBLANCE OF THE
+INTERNAL AND TEND TO CONSOLIDATE. By internal affections we mean the
+mutual inclinations which influence the mind of each of the parties from
+heaven; whereas by external affections we mean the inclinations which
+influence the mind of each of the parties from the world. The latter
+affections or inclinations indeed equally belong to the mind, but they
+occupy its inferior regions, whereas the former occupy the superior: but
+since both have their allotted seat in the mind, it may possibly be
+believed that they are alike and agree; yet although they are not alike,
+still they can appear so: in some cases they exist as agreements, and in
+some as insinuating semblances. There is a certain communion implanted
+in each of the parties from the earliest time of the marriage-covenant,
+which, notwithstanding their disagreement in minds (_animis_) still
+remains implanted; as a communion of possessions, and in many cases a
+communion of uses, and of the various necessities of the house, and
+thence also a communion of thoughts and of certain secrets; there is
+also a communion of bed, and of the love of children: not to mention
+several others, which, as they are inscribed on the conjugial covenant,
+are also inscribed on their minds. Hence originate especially those
+external affections which resemble the internal; whereas those which
+only counterfeit them are partly from the same origin and partly from
+another; but on the subject of each more will be said in what follows.
+
+278. VII. HENCE COME APPARENT LOVE, FRIENDSHIP, AND FAVOR BETWEEN
+MARRIED PARTNERS. Apparent loves, friendships, and favors between
+married partners, are a consequence of the conjugial covenant being
+ratified for the term of life, and of the conjugial communion thence
+inscribed on those who ratify it; whence spring external affections
+resembling the internal, as was just now indicated: they are moreover a
+consequence of their causes, which are usefulness and necessity: from
+which in part exist conjunctive external affections, or their
+counterfeit, whereby external love and friendship appear as internal.
+
+279. VIII. THESE APPEARANCES ARE ASSUMED CONJUGIAL SEMBLANCES; AND THEY
+ARE COMMENDABLE, BECAUSE USEFUL AND NECESSARY. They are called assumed
+semblances, because they exist with those who disagree in mind, and who
+from such disagreement are interiorly in cold: in this case, when they
+still appear to live united, as duty and decency require, their kind
+offices to each other may be called assumed conjugial semblances; which,
+as being commendable for the sake of uses, are altogether to be
+distinguished from hypocritical semblances; for hereby all those good
+things are provided for, which are commemorated in order below, from
+article XI-XX. They are commendable for the sake of necessity, because
+otherwise those good things would be unattained; and yet the parties are
+enjoined by a covenant and compact to live together, and hence it
+behoves each of them to consider it a duty to do so.
+
+280. IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN THE CASE OF A SPIRITUAL
+MAN (_homo_) CONJOINED TO A NATURAL, ARE FOUNDED IN JUSTICE AND
+JUDGEMENT. The reason of this is, because the spiritual man, in all he
+does, acts from justice and judgement; wherefore he does not regard
+these assumed semblances as alienated from their internal affections,
+but as connected with them; for he is in earnest, and respects amendment
+as an end; and if he does not obtain this, he respects accommodation for
+the sake of domestic order, mutual aid, the care of children, and peace
+and tranquillity. To these things he is led from a principle of justice;
+and from a principle of judgement he gives them effect. The reason why a
+spiritual man so lives with a natural one is, because a spiritual man
+acts spiritually, even with a natural man.
+
+281. X. FOR VARIOUS REASONS, THESE ASSUMED CONJUGIAL SEMBLANCES WITH
+NATURAL MEN ARE FOUNDED IN PRUDENCE. In the case of two married partners
+of whom one is spiritual and the other natural, (by the spiritual we
+mean the one that loves spiritual things, and thereby is wise from the
+Lord, and by the natural, the one that loves only natural things, and
+thereby is wise from himself,) when they are united in marriage,
+conjugial love with the spiritual partner is heat, and with the natural
+is cold. It is evident that heat and cold cannot remain together, also
+that heat cannot inflame him that is in cold, unless the cold be first
+dispersed, and that cold cannot flow into him that is in heat, unless
+the heat be first removed: hence it is that inward love cannot exist
+between married partners, one of whom is spiritual and the other
+natural; but that a love resembling inward love may exist on the part of
+the spiritual partner, as was said in the foregoing article; whereas
+between two natural married partners no inward love can exist, since
+each is cold; and if they have any heat, it is from something unchaste;
+nevertheless such persons may live together in the same house, with
+separate minds (_animis_), and also assume looks of love and friendship
+towards each other, notwithstanding the disagreement of their minds
+(_mentes_): in such case, the external affections, which for the most
+part relate to wealth and possessions, or to honor and dignities, may as
+it were be kindled into a flame; and as such enkindling induces fear for
+their loss, therefore assumed conjugial semblances are in such cases
+necessities, which are principally those adduced below in articles
+XV.-XVII. The rest of the causes adduced with these may have somewhat in
+common with those relating to the spiritual man; concerning which see
+above, n. 280; but only in case the prudence with the natural man is
+founded in intelligence.
+
+282. XI. THEY ARE FOR THE SAKE OF AMENDMENT AND ACCOMMODATION. The
+reason why assumed conjugial semblances, which are appearances of love
+and friendship subsisting between married partners who disagree in mind,
+are for the sake of amendment, is because a spiritual man (_homo_)
+connected with a natural one by the matrimonial covenant, intends
+nothing else but amendment of life; which he effects by judicious and
+elegant conversation, and by favors which soothe and flatter the temper
+of the other; but in case these things prove ineffectual, he intends
+accommodation, for the preservation of order in domestic affairs, for
+mutual aid, and for the sake of the infants and children, and other
+similar things; for, as was shown above, n. 280, whatever is said and
+done by a spiritual man (_homo_) is founded in justice and judgement.
+But with married partners, neither of whom is spiritual, but both
+natural, similar conduct may exist, but for other ends; if for the sake
+of amendment and accommodation, the end is, either that the other party
+may be reduced to a similitude of manners, and be made subordinate to
+his desires, or that some service may be made subservient to his own, or
+for the sake of peace within the house, of reputation out of it, or of
+favors hoped for by the married partner or his relations; not to mention
+other ends: but with some these ends are grounded in the prudence of
+their reason, with some in natural civility, with some in the delights
+of certain cupidities which have been familiar from the cradle, the loss
+of which is dreaded; besides several ends, which render the assumed
+kindnesses as of conjugial love more or less counterfeit. There may also
+be kindnesses as of conjugial love out of the house, and none within;
+those however respect as an end the reputation of both parties; and if
+they do not respect this, they are merely deceptive.
+
+283. XII. THEY ARE FOR THE SAKE OF PRESERVING ORDER IN DOMESTIC AFFAIRS,
+AND FOR THE SAKE OF MUTUAL AID. Every house in which there are children,
+their instructors, and other domestics, is a small society resembling a
+large one. The latter also consists of the former, as a whole consists
+of its parts, and thereby it exists; and further, as the security of a
+large society depends on order, so does the security of this small
+society; wherefore as it behoves public magistrates to see and provide
+that order may exist and be preserved in a compound society, so it
+concerns married partners in their single society. But there cannot be
+this order if the husband and wife disagree in their minds (_animis_);
+for thereby mutual counsels and aids are drawn different ways, and are
+divided like their minds, and thus the form of the small society is rent
+asunder; wherefore to preserve order, and thereby to take care of
+themselves and at the same time of the house, or of the house and at the
+same time of themselves, lest they should come to hurt and fall to ruin,
+necessity requires that the master and mistress agree, and act in unity;
+and if, from the difference of their minds (_mentium_) this cannot be
+done so well as it might, both duty and propriety require that it be
+done by representative conjugial friendship. That hereby concord is
+established in houses for the sake of necessity and consequent utility,
+is well known.
+
+284. XIII. THEY ARE FOR THE SAKE OF UNANIMITY IN THE CARE OF INFANTS AND
+THE EDUCATION OF CHILDREN. It is very well known that assumed conjugial
+semblances, which are appearances of love and friendship resembling such
+as are truly conjugial, exist with married partners for the sake of
+infants and children. The common love of the latter causes each married
+partner to regard the other with kindness and favor. The love of infants
+and children with the mother and the father unite as the heart and lungs
+in the breast. The love of them with the mother is as the heart, and the
+love towards them with the father is as the lungs. The reason of this
+comparison is, because the heart corresponds to love, and the lungs to
+the understanding; and love grounded in the will belongs to the mother,
+and love grounded in the understanding to the father. With spiritual men
+(_homines_) there is conjugial conjunction by means of that love
+grounded in justice and judgement; in justice, because the mother had
+carried them in her womb, had brought them forth with pain, and
+afterwards with unwearied care suckles, nourishes, washes, dresses, and
+educates them, (and in judgement, because the father provides for their
+instruction in knowledge, intelligence, and wisdom).
+
+285. XIV. THEY ARE FOR THE SAKE OF PEACE IN THE HOUSE. Assumed conjugial
+semblances, or external friendships for the sake of domestic peace and
+tranquillity, relate principally to the men, who, from their natural
+characteristic, act from the understanding in whatever they do; and the
+understanding, being exercised in thought, is engaged in a variety of
+objects which disquiet, disturb, and distract the mind; wherefore if
+there were not tranquillity at home, it would come to pass that the
+vital spirits of the parties would grow faint, and their interior life
+would as it were expire, and thereby the health of both mind and body
+would be destroyed. The dreadful apprehension of these and several other
+dangers would possess the minds of the men, unless they had an asylum
+with their wives at home for appeasing the disturbances arising in their
+understandings. Moreover peace and tranquillity give serenity to their
+minds, and dispose them to receive agreeably the kind attentions of
+their wives, who spare no pains to disperse the mental clouds which they
+are very quick-sighted to observe in their husbands: moreover, the same
+peace and tranquillity make the presence of their wives agreeable. Hence
+it is evident, that an assumed semblance of love, as if it was truly
+conjugial, for the sake of peace and tranquillity at home, is both
+necessary and useful. It is further to be observed, that with the wives
+such semblances are not assumed as with the men; but if they appear to
+resemble them, they are the effect of real love, because wives are born
+loves of the understanding of the men; wherefore they accept kindly the
+favors of their husbands, and if they do not confess it with their lips,
+still they acknowledge it in heart.
+
+286. XV. THEY ARE FOR THE SAKE OF REPUTATION OUT OF THE HOUSE. The
+fortunes of men in general depend on their reputation for justice,
+sincerity, and uprightness; and this reputation also depends on the
+wife, who is acquainted with the most familiar circumstances of her
+husband's life; therefore if the disagreements of their minds should
+break out into open enmity, quarrels, and threats of hatred, and these
+should be noised abroad by the wife and her friends, and by the
+domestics, they would easily be turned into tales of scandal, which
+would bring disgrace and infamy upon the husband's name. To avoid such
+mischiefs, he has no other alternative than either to counterfeit
+affection for his wife, or that they be separated as to house.
+
+287. XVI. THEY ARE FOR THE SAKE OF VARIOUS FAVORS EXPECTED FROM THE
+MARRIED PARTNER, OR FROM HIS OR HER RELATIONS, AND THUS FROM THE FEAR OF
+LOSING SUCH FAVORS. This is the case more especially in marriages where
+the rank and condition of the parties are dissimilar, concerning which,
+see above, n. 250; as when a man marries a wealthy wife who stores up
+her money in purses, or her treasures in coffers; and the more so if she
+boldly insists that the husband is bound to support the house out of his
+own estate and income: that hence come forced likenesses of conjugial
+love, is generally known. The case is similar where a man marries a
+wife, whose parents, relations, and friends, are in offices of dignity,
+in lucrative business, and in employments with large salaries, who have
+it in their power to better her condition: that this also is a ground of
+counterfeit love, as if it were conjugial, is generally known. It is
+evident that in both cases it is the fear of the loss of the above
+favors that is operative.
+
+288. XVII. THEY ARE FOR THE SAKE OF HAVING BLEMISHES EXCUSED, AND
+THEREBY OF AVOIDING DISGRACE. There are several blemishes for which
+conjugial partners fear disgrace, some criminal, some not. There are
+blemishes of the mind and of the body slighter than those mentioned in
+the foregoing chapter n. 252 and 253, which are causes of separation;
+wherefore those blemishes are here meant, which, to avoid disgrace, are
+buried in silence by the other married partner. Besides these, in some
+cases there are contingent crimes, which, if made public, are subject to
+heavy penalties; not to mention a deficiency of that ability which the
+men usually boast of. That excuses of such blemishes, in order to avoid
+disgrace, are the causes of counterfeit love and friendship with a
+married partner, is too evident to need farther confirmation.
+
+289. XVIII. THEY ARE FOR THE SAKE OF RECONCILIATION. That between
+married partners who have mental disagreements from various causes,
+there subsist alternate distrust and confidence, alienation and
+conjunction, yea, dispute and compromise, thus reconciliation; and also
+that apparent friendships promote reconciliation, is well known in the
+world. There are also reconciliations which take place after partings,
+which are not so alternate and transitory.
+
+290. XIX. IN CASE FAVOR DOES NOT CEASE WITH THE WIFE, WHEN FACULTY
+CEASES WITH THE MAN, THERE MAY EXIST A FRIENDSHIP RESEMBLING CONJUGIAL
+FRIENDSHIP WHEN THE PARTIES GROW OLD. The primary cause of the
+separation of minds (_animorum_) between married partners is a falling
+off of favor on the wife's part in consequence of the cessation of
+ability on the husband's part, and thence a falling off of love; for
+just as heats communicate with each other, so also do colds. That from a
+falling off of love on the part of each, there ensues a cessation of
+friendship, and also of favor, if not prevented by the fear of domestic
+ruin, is evident both from reason and experience. In case therefore the
+man tacitly imputes the causes to himself, and still the wife perseveres
+in chaste favor towards him, there may thence result a friendship,
+which, since it subsists between married partners, appears to resemble
+conjugial love. That a friendship resembling the friendship of that
+love, may subsist between married partners, when old, experience
+testifies from the tranquillity, security, loveliness, and abundant
+courtesy with which they live, communicate, and associate together.
+
+291. XX. THERE ARE VARIOUS KINDS OF APPARENT LOVE AND FRIENDSHIP BETWEEN
+MARRIED PARTNERS, ONE OF WHOM IS BROUGHT UNDER THE YOKE, AND THEREFORE
+IS SUBJECT TO THE OTHER. It is no secret in the world at this day, that
+as the first fervor of marriage begins to abate, there arises a
+rivalship between the parties respecting right and power; respecting
+right, in that according to the statutes of the covenant entered into,
+there is an equality, and each has dignity in the offices of his or her
+function; and respecting power, in that it is insisted on by the men,
+that in all things relating to the house, superiority belongs to them,
+because they are men, and inferiority to the women because they are
+women. Such rivalships, at this day familiar, arise from no other source
+than a want of conscience respecting love truly conjugial, and of
+sensible perception respecting the blessedness of that love; in
+consequence of which want, lust takes the place of that love, and
+counterfeits it; and, on the removal of genuine love, there flows from
+this lust a grasping for power, in which some are influenced by the
+delight of the love of domineering, which in some is implanted by artful
+women before marriage, and which to some is unknown. Where such grasping
+prevails with the men, and the various turns of rivalship terminate in
+the establishment of their sway, they reduce their wives either to
+become their rightful property, or to comply with their arbitrary will,
+or into a state of slavery, every one according to the degree and
+qualified state of that grasping implanted and concealed in himself; but
+where such grasping prevails with the wives, and the various turns of
+rivalship terminate in establishing their sway, they reduce their
+husbands either into a state of equality of right with themselves, or of
+compliance with their arbitrary will, or into a state of slavery: but as
+when the wives have obtained the sceptre of sway, there remains with
+them a desire which is a counterfeit of conjugial love, and is
+restrained both by law and by the fear of legitimate separation, in case
+they extend their power beyond the rule of right into what is contrary
+thereto, therefore they lead a life in consociation with their husbands.
+But what is the nature and quality of the love and friendship between a
+ruling wife and a serving husband, and also between a ruling husband and
+a serving wife, cannot be briefly described; indeed, if their
+differences were to be specifically pointed out and enumerated, it would
+occupy several pages; for they are various and diverse--various
+according to the nature of the grasping for power prevalent with the
+men, and in like manner with the wives; and diverse in regard to the
+differences subsisting in the men and the women; for such men have no
+friendship of love but what is infatuated, and such wives are in the
+friendship of spurious love grounded in lust. But by what arts wives
+procure to themselves power over the men, will be shewn in the following
+article.
+
+292. XXI. IN THE WORLD THERE ARE INFERNAL MARRIAGES BETWEEN PERSONS WHO
+INTERIORLY ARE THE MOST INVETERATE ENEMIES, AND EXTERIORLY ARE AS THE
+CLOSEST FRIENDS. I am indeed forbidden by the wives of this sort, in the
+spiritual world, to present such marriages to public view; for they are
+afraid lest their art of obtaining power over the men should at the same
+time be divulged, which yet they are exceedingly desirous to have
+concealed: but as I am urged by the men in that world to expose the
+causes of the intestine hatred and as it were fury excited in their
+hearts against their wives, in consequence of their clandestine arts, I
+shall be content with adducing the following particulars. The men said,
+that unwittingly they contracted a terrible dread of their wives, in
+consequence of which they were constrained to obey their decisions in
+the most abject manner, and be at their beck more than the vilest
+servants, so that they lost all life and spirit; and that this was the
+case not only with those who were in inferior stations of life, but also
+with those who were advanced in high dignities, yea with brave and
+famous generals: they also said, that after they had contracted this
+dread, they could not help on every occasion expressing themselves to
+their wives in a friendly manner, and doing what was agreeable to their
+humors, although they cherished in their hearts a deadly hatred against
+them; and further, that their wives still behaved courteously to them
+both in word and deed, and complaisantly attended to some of their
+requests. Now as the men themselves greatly wondered, whence such an
+antipathy could arise in their internals, and such an apparent sympathy
+in their externals, they examined into the causes thereof from some
+women who were acquainted with the above secret art. From this source of
+information they learned, that women (_mulieres_) are skilled in a
+knowledge which they conceal deeply in their own minds, whereby, if they
+be so disposed, they can subject the men to the yoke of their authority;
+and that this is effected in the case of ignorant wives, sometimes by
+alternate quarrel and kindness, sometimes by harsh and unpleasant looks,
+and sometimes by other means; but in the case of polite wives, by urgent
+and persevering petitions, and by obstinate resistance to their husbands
+in case they suffer hardships from them, insisting on their right of
+equality by law, in consequence of which they are firm and resolute in
+their purpose; yea, insisting that if they should be turned out of the
+house, they would return at their pleasure, and would be urgent as
+before; for they know that the men by their nature cannot resist the
+positive tempers of their wives but that after compliance they submit
+themselves to their disposal; and that in this case the wives make a
+show of all kinds of civility and tenderness to their husbands subjected
+to their sway. The genuine cause of the dominion which the wives obtain
+by this cunning is, that the man acts from the understanding and the
+woman from the will, and that the will can persist, but not so the
+understanding. I have been told, that the worst of this sort of women,
+who are altogether a prey to the desire of dominion, can remain firm in
+their positive humors even to the last struggle for life. I have also
+heard the excuses pleaded by such women (_mulieres_) for entering upon
+the exercise of this art; in which they urged that they would not have
+done so unless they had foreseen supreme contempt and future rejection,
+and consequent ruin on their part, if they should be subdued by their
+husbands: and that thus they had taken up these their arms from
+necessity. To this excuse they add this admonition for the men; to leave
+their wives their own rights, and while they are in alternations of
+cold, not to consider them as beneath their maid-servants: they said
+also that several of their sex, from their natural timidity, are not in
+a state of exercising the above art; but I added, from their natural
+modesty. From the above considerations it may now be known what is meant
+by infernal marriages in the world between persons who interiorly are
+the most inveterate enemies, and exteriorly are like the most attached
+friends.
+
+       *       *       *       *       *
+
+293. To the above I will add TWO MEMORABLE RELATIONS. FIRST. Some time
+ago as I was looking through a window to the east, I saw seven women
+sitting in a garden of roses at a certain fountain, and drinking the
+water. I strained my eye-sight greatly to see what they were doing, and
+this effort of mine affected them; wherefore one of them beckoned me,
+and I immediately quitted the house and came to them. When I joined
+them, I courteously inquired whence they were. They said, "We are wives,
+and are here conversing respecting the delights of conjugial love, and
+from much consideration we conclude, that they are also the delights of
+wisdom." This answer so delighted my mind (_animum_), that I seemed to
+be in the spirit, and thence in perception more interior and more
+enlightened than on any former occasion; wherefore I said to them, "Give
+me leave to propose a few questions respecting those satisfactions." On
+their consenting, I asked, "How do you wives know that the delights of
+conjugial love are the same as the delights of wisdom?" They replied,
+"We know it from the correspondence of our husbands' wisdom with our own
+delights of conjugial love; for the delights of this love with ourselves
+are exalted and diminished and altogether qualified, according to the
+wisdom of our husbands." On hearing this, I said, "I know that you are
+affected by the agreeable conversation of your husbands and their
+cheerfulness of mind, and that you derive thence a bosom delight; but I
+am surprised to hear you say, that their wisdom produces this effect;
+but tell me what is wisdom, and what wisdom (produces this effect)?" To
+this the wives indignantly replied, "Do you suppose that we do not know
+what wisdom is, and what wisdom (produces that effect), when yet we are
+continually reflecting upon it as in our husbands, and learn it daily
+from their mouths? For we wives think of the state of our husbands from
+morning to evening; there is scarcely an hour in the day, in which our
+intuitive thought is altogether withdrawn from them, or is absent; on
+the other hand, our husbands think very little in the day respecting our
+state; hence we know what wisdom of theirs it is that gives us delight.
+Our husbands call that wisdom spiritual rational, and spiritual moral.
+Spiritual rational wisdom, they say, is of the understanding and
+knowledges, and spiritual moral wisdom of the will and life; but these
+they join together and make a one, and insist that the satisfactions of
+this wisdom are transferred from their minds into the delights in our
+bosoms, and from our bosoms into theirs, and thus return to wisdom their
+origin." I then asked, "Do you know anything more respecting the wisdom
+of your husbands which gives you delight?" They said, "We do. There is
+spiritual wisdom, and thence rational and moral wisdom. Spiritual wisdom
+is to acknowledge the Lord the Saviour as the God of heaven and earth,
+and from Him to procure the truths of the church, which is effected by
+means of the Word and of preachings derived therefrom, whence comes
+spiritual rationality; and from Him to live according to those truths,
+whence comes spiritual morality. These two our husbands call the wisdom
+which in general operates to produce love truly conjugial. We have heard
+from them also that the reason of this is, because, by means of that
+wisdom, the interiors of their minds and thence of their bodies are
+opened, whence there exists a free passage from first principles even to
+last for the stream of love; on the flow, sufficiency, and virtue of
+which conjugial love depends and lives. The spiritual rational and moral
+wisdom of our husbands, specifically in regard to marriage, has for its
+end and object to love the wife alone, and to put away all concupiscence
+for other women; and so far as this is effected, so far that love is
+exalted as to degree, and perfected as to quality; and also so far we
+feel more distinctly and exquisitely the delights in ourselves
+corresponding to the delights of the affections and the satisfactions of
+the thoughts of our husbands." I inquired afterwards, whether they knew
+how communication is effected. They said, "In all conjunction by love
+there must be action, reception, and reaction. The delicious state of
+our love is acting or action, the state of the wisdom of our husbands is
+recipient or reception, and also is reacting or reaction according to
+perception; and this reaction we perceive with delights in the breast
+according to the state continually expanded and prepared to receive
+those things which in any manner agree with the virtue belonging to our
+husbands, thus also with the extreme state of love belonging to
+ourselves, and which thence proceed." They said further, "Take heed lest
+by the delights which we have mentioned, you understand the ultimated
+delights of that love: of these we never speak, but of our bosom
+delights, which always correspond with the state of the wisdom of our
+husbands." After this there appeared at a distance as it were a dove
+flying with the leaf of a tree in its mouth: but as it approached,
+instead of a dove I saw it was a little boy with a paper in his hand: on
+coming to us he held it out to me, and said, "Read it before these
+Maidens of the fountain." I then read as follows, "Tell the inhabitants
+of your earth, that there is a love truly conjugial having myriads of
+delights, scarce any of which are as yet known to the world; but they
+will be known, when the church betroths herself to her Lord, and is
+married." I then asked, "Why did the little boy call you Maidens of the
+fountain?" They replied, "We are called maidens when we sit at this
+fountain; because we are affections of the truths of the wisdom of our
+husbands, and the affection of truth is called a maiden; a fountain also
+signifies the true of wisdom, and the bed of roses, on which we sir, the
+delights thereof." Then one of the seven wove a garland of roses, and
+sprinkled it with water of the fountain, and placed it on the boy's cap
+round his little head, and said, "Receive the delights of intelligence;
+know that a cap signifies intelligence; and a garland from this rose-bed
+delights." The boy thus decorated then departed, and again appeared a
+distance like a flying dove, but now with a coronet on his head.
+
+294. THE SECOND MEMORABLE RELATION. After some days I again saw the
+seven wives in a garden of roses, but not in the same as before. Its
+magnificence was such as I had never before seen: it was round, and the
+roses in it formed as it were a rainbow. The roses or flowers of a
+purple color formed its outermost circle, others of a yellow golden
+color formed the next interior circle, within this were others of a
+bright blue, and the inmost of a shining green; and within this rainbow
+rose-bed was a small lake of limpid water. These seven wives, who were
+called the Maidens of the fountain, as they were sitting there seeing me
+again at the window, called me to them; and when I was come they said,
+"Did you ever see anything more beautiful upon the earth?" I replied,
+"Never." They then said, "Such scenery is created instantaneously by the
+Lord, and represents something new on the earth; for every thing created
+by the Lord is representative: but what is this? tell, if you can: we
+say it is the delights of conjugial love." On hearing this, I said,
+"What! the delights of conjugial love, respecting which you before
+conversed with so much wisdom and eloquence! After I had left you, I
+related your conversation to some wives in our country, and said, 'I now
+know from instruction that you have bosom delights arising from your
+conjugial love, which you can communicate to your husbands according to
+their wisdom, and that on this account you look at your husbands with
+the eyes of your spirit from morning to evening, and study to bend and
+draw their minds (_animos_) to become wise, to the end that you may
+secure those delights.' I mentioned also that by wisdom you understand
+spiritual rational and moral wisdom, and in regard to marriage, the
+wisdom to love the wife alone, and to put away all concupiscence for
+other women: but to these things the wives of our country answered with
+laughter, saying, 'What is all this but mere idle talk? We do not know
+what conjugial love is. If our husbands possess any portion of it, still
+we do not; whence then come its delights to us? yea, in regard to what
+you call ultimate delights, we at times refuse them with violence, for
+they are unpleasant to us, almost like violations: and you will see, if
+you attend to it, no sign of such love in our faces: wherefore you are
+trifling or jesting, if you also assert, with those seven wives, that we
+think of our husbands from morning to evening, and continually attend to
+their will and pleasure in order to catch from them such delights.' I
+have retained thus much of what they said, that I might relate it to
+you; since it is repugnant, and also in manifest contradiction, to what
+I heard from you near the fountain, and which I so greedily imbibed and
+believed." To this the wives sitting in the rose garden replied,
+"Friend, you know not the wisdom and prudence of wives; for they totally
+hide it from the men, and for no other end than that they may be loved:
+for every man who is not spiritually but only naturally rational and
+moral, is cold towards his wife; and the cold lies concealed in his
+inmost principles. This is exquisitely and acutely observed by a wise
+and prudent wife; who so far conceals her conjugial love, and withdraws
+it into her bosom, and there hides it so deeply that it does not at all
+appear in her face, in the tone of her voice, or in her behaviour. The
+reason of this is, because so far as it appears, so far the conjugial
+cold of the man diffuses itself from the inmost principles of his mind,
+where it resides, into its ultimates, and occasions in the body a total
+coldness, and a consequent endeavour to separate from bed and chamber."
+I then asked, "Whence arises that which you call conjugial cold?" They
+replied, "From the insanity of the men in regard to spiritual things;
+and every one who is insane in regard to spiritual things; in his inmost
+principles is cold towards his wife, and warm towards harlots; and since
+conjugial love and adulterous love are opposite to each other, it
+follows that conjugial love becomes cold when illicit love is warm; and
+when cold prevails with the man, he cannot endure any sense of love, and
+thus not any allusion thereto, from his wife; therefore the wife so
+wisely and prudently conceals that love; and so far as she conceals it
+by denying and refusing it, so far the man is cherished and recruited by
+the influent meretricious sphere. Hence it is, that the wife of such a
+man has no bosom delights such as we have, but only pleasures, which, on
+the part of the man, ought to be called the pleasures of insanity,
+because they are the pleasures of illicit love. Every chaste wife loves
+her husband, even if he be unchaste; but since wisdom is alone recipient
+of that love, therefore she exerts all her endeavours to turn his
+insanity into wisdom, that is, to prevent his lusting after other women
+besides herself. This she does by a thousand methods, being particularly
+cautious lest any of them should be discovered by the man; for she is
+well aware that love cannot be forced, but that it is insinuated in
+freedom; wherefore it is given to women to know from the sight, the
+hearing, and the touch, every state of the mind of their husbands; but
+on the other hand it is not given to the men to know any state of the
+mind of their wives. A chaste wife can look at her husband with an
+austere countenance, accost him with a harsh voice, and also be angry
+and quarrel, and yet in her heart cherish a soft and tender love towards
+him; but such anger and dissimulation have for their end wisdom, and
+thereby the reception of love with the husband: as is manifest from the
+consideration, that she can be reconciled in an instant. Besides, wives
+use such means of concealing the love implanted in their inmost heart,
+with a view to prevent conjugial cold bursting forth with the man, and
+extinguishing the fire of his adulterous heat, and thus converting him
+from green wood into a dry stick." When the seven wives had expressed
+these and many more similar sentiments, their husbands came with
+clusters of grapes in their hands, some of which were of a delicate, and
+some of a disagreeable flavor; upon which the wives said, "Why have you
+also brought bad or wild grapes?" The husbands replied, "Because we
+perceived in our souls, with which yours are united, that you were
+conversing with that man respecting love truly conjugial, that its
+delights are the delights of wisdom, and also respecting adulterous
+love, that its delights are the pleasures of insanity. The latter are
+the disagreeable or wild grapes; the former are those of delicate
+flavor." They confirmed what their wives had said, and added that, "in
+externals, the pleasures of insanity appear like the delights of wisdom,
+but not so in internals; just like the good and bad grapes which we have
+brought; for both the chaste and the unchaste have similar wisdom in
+externals, but altogether dissimilar in internals." After this the
+little boy came again with a piece of paper in his hand, and held it out
+to me, saying, "Read this;" and I read as follows: "Know that the
+delights of conjugial love ascend to the highest heaven, and both in the
+way thither and also there, unite with the delights of all heavenly
+loves, and thereby enter into their happiness, which endures for ever;
+because the delights of that love are also the delights of wisdom: and
+know also, that the pleasures of illicit love descend even to the lowest
+hell, and, both in the way thither and also there, unite with the
+pleasures of all infernal loves, and thereby enter into their
+unhappiness, which consists in the wretchedness of all heart-delights;
+because the pleasures of that love are the pleasures of insanity." After
+this the husbands departed with their wives, and accompanied the little
+boy as far as to the way of his ascent into heaven; and they knew that
+the society from which he was sent was a society of the new heaven, with
+which the new church in the world will be conjoined.
+
+       *       *       *       *       *
+
+ON BETROTHINGS AND NUPTIALS.
+
+295. The subject of betrothings and nuptials, and also of the rites and
+ceremonies attending them, is here treated of principally from the
+reason of the understanding; for the object of this book is that the
+reader may see truths rationally, and thereby give his consent, for thus
+his spirit is convinced; and those things in which the spirit is
+convinced, obtain a place above those which, without consulting reason,
+enter from authority and the faith of authority; for the latter enter
+the head no further than into the memory, and there mix themselves with
+fallacies and falses; thus they are beneath the rational things of the
+understanding. From these any one may seem to converse rationally, but
+he will converse preposterously; for in such case he thinks as a crab
+walks, the sight following the tail: it is otherwise if he thinks from
+the understanding; for then the rational sight selects from the memory
+whatever is suitable, whereby it confirms truth viewed in itself. This
+is the reason why in this chapter several particulars are adduced which
+are established customs, as that the right of choice belongs to the men,
+that parents ought to be consulted, that pledges are to be given, that
+the conjugial covenant is to be settled previous to the nuptials, that
+it ought to be performed by a priest, also that the nuptials ought to be
+celebrated; besides several other particulars, which are here mentioned
+in order that every one may rationally see that such things are assigned
+to conjugial love, as requisite to promote and complete it. The articles
+into which this section is divided are the following; I. _The right of
+choice belongs to the man, and not to the woman._ II. _The man ought to
+court and intreat the woman respecting marriage with him, and not the
+woman the man._ III. _The woman ought to consult her parents, or those
+who are in the place of parents, and then deliberate with herself,
+before she consents._ IV. _After a declaration of consent, pledges are
+to be given._ V. _Consent is to be secure and established by solemn
+betrothing._ VI. _By betrothing, each party is prepared for conjugial
+love._ VII. _By betrothing, the mind of the one is united to the mind of
+the other, so as to effect a marriage of the spirit previous to a
+marriage of the body._ VIII. _This is the case with those who think
+chastely of marriages: but it is otherwise with those who think
+unchastely of them._ IX. _Within the time of betrothing, it is not
+allowable to be connected corporeally._ X. _When the time of betrothing
+is completed, the nuptials ought to take place._ XI. _Previous to the
+celebration of the nuptials, the conjugial covenant is to be ratified in
+the presence of witnesses._ XII. _The marriage is to be consecrated by a
+priest._ XIII. _The nuptials are to be celebrated with festivity._ XIV.
+_After the nuptials, the marriage of the spirit is made also the
+marriage of the body, and thereby a full marriage._ XV. _Such is the
+order of conjugial love with its modes from its first heat to its first
+torch._ XVI. _Conjugial love precipitated without order and the modes
+thereof, burns up the marrows and is consumed._ XVII. _The states of the
+minds of each of the parties proceeding in successive order, flow into
+the state of marriage; nevertheless in one manner with the spiritual and
+in another with the natural._ XVIII. _There are successive and
+simultaneous orders, and the latter is from the former and according to
+it._ We proceed to an explanation of each article.
+
+296. I. THE RIGHT OF CHOICE BELONGS TO THE MAN, AND NOT TO THE WOMAN.
+This is because the man is born to be understanding, but the woman to be
+love; also because with the men there generally prevails a love of the
+sex, but with the women a love of one of the sex; and likewise because
+it is not unbecoming for men to speak openly about love, as it is for
+women; nevertheless women have the right of selecting one of their
+suitors. In regard to the first reason, that the right of choice belongs
+to the men, because they are born to understanding, it is grounded in
+the consideration that the understanding can examine agreements and
+disagreements, and distinguish them, and from judgement choose that
+which is suitable: it is otherwise with the women, because they are born
+to love, and therefore have no such discrimination; and consequently
+their determinations to marriage would proceed only from the
+inclinations of their love; if they have the skill of distinguishing
+between men and men, still their love is influenced by appearances. In
+regard to the other reason, that the right of choice belongs to the men,
+and not to the women, because with men there generally prevails a love
+of the sex, and with women a love of one of the sex, it is grounded in
+the consideration, that those in whom a love of the sex prevails, can
+freely look around and also determine: it is otherwise with women, in
+whom is implanted a love for one of the sex. If you wish for a proof of
+this, ask, if you please, the men you meet, what their sentiments are
+respecting monogamical and polygamical unions; and you will seldom meet
+one who will not reply in favor of the polygamical; and this also is a
+love of the sex: but ask the women their sentiments on the subject, and
+almost all, except the vilest of the sex, will reject polygamical
+unions; from which consideration it follows, that with the women there
+prevails a love of one of the sex, thus conjugial love. In regard to the
+third reason, that it is not unbecoming for men to speak openly about
+love, whereas it is for women, it is self-evident; hence also it
+follows, that declaration belongs to the men, and therefore so does
+choice. That women have the right of selecting in regard to their
+suitors, is well known; but this species of selection is confined and
+limited, whereas that of the men is extended and unlimited.
+
+297. II. THE MAN OUGHT TO COURT AND INTREAT THE WOMAN RESPECTING
+MARRIAGE WITH HIM, AND NOT THE WOMAN THE MAN. This naturally follows the
+right of choice; and besides, to court and intreat women respecting
+marriage is in itself honorable and becoming for men, but not for women.
+If women were to court and entreat the men, they would not only be
+blamed, but, after intreaty, they would be reputed as vile, or after
+marriage as libidinous, with whom there would be no association but what
+was cold and fastidious; wherefore marriages would thereby be converted
+into tragic scenes. Wives also take it as a compliment to have it said
+of them, that being conquered as it were, they yielded to the pressing
+intreaties of the men. Who does not foresee, that if the women courted
+the men, they would seldom be accepted? They would either be indignantly
+rejected, or be enticed to lasciviousness, and also would dishonor their
+modesty. Moreover, as was shewn above, the men have not any innate love
+of the sex; and without love there is no interior pleasantness of life:
+wherefore to exalt their life by that love, it is incumbent on the men
+to compliment the women; courting and intreating them with civility,
+courtesy, and humility, respecting this sweet addition to their life.
+The superior comeliness of the female countenance, person, and manners,
+above that of the men, adds itself as a proper object of desire.
+
+298. III. THE WOMAN OUGHT TO CONSULT HER PARENTS, OR THOSE WHO ARE IN
+THE PLACE OF PARENTS, AND THEN DELIBERATE WITH HERSELF, BEFORE SHE
+CONSENTS. The reason why parents are to be consulted is, because they
+deliberate from judgement, knowledge, and love; from _judgement_,
+because they are in an advanced age, which excels in judgement, and
+discerns what is suitable and unsuitable: from _knowledge_, in respect
+to both the suitor and their daughter; in respect to the suitor they
+procure information, and in respect to their daughter they already know;
+wherefore they conclude respecting both with united discernment: from
+_love_, because to consult the good of their daughter, and to provide
+for her establishment, is also to consult and provide for their own and
+for themselves.
+
+299. The case would be altogether different, if the daughter consents of
+herself to her urgent suitor, without consulting her parents, or those
+who are in their place; for she cannot from judgement, knowledge, and
+love, make a right estimate of the matter which so deeply concerns her
+future welfare: she cannot from _judgement_, because she is as yet in
+ignorance as to conjugial life, and not in a state of comparing reasons,
+and discovering the morals of men from their particular tempers; nor
+from _knowledge_, because she knows few things beyond the domestic
+concerns of her parents and of some of her companions; and is
+unqualified to examine into such things as relate to the family and
+property of her suitor: nor from _love_, because with daughters in their
+first marriageable age, and also afterwards, this is led by the
+concupiscences originating in the senses, and not as yet by the desires
+originating in a refined mind. The daughter ought nevertheless to
+deliberate on the matter with herself, before she consents, lest she
+should be led against her will to form a connection with a man whom she
+does not love; for by so doing, consent on her part would be wanting;
+and yet it is consent that constitutes marriage, and initiates the
+spirit into conjugial love; and consent against the will, or extorted,
+does not initiate the spirit, although it may the body; and thus it
+converts chastity, which resides in the spirit, into lust; whereby
+conjugial love in its first warmth is vitiated.
+
+300. IV. AFTER A DECLARATION OF CONSENT, PLEDGES ARE TO BE GIVEN. By
+pledges we mean presents, which, after consent, are confirmations,
+testifications, first favors, and gladnesses. Those presents are
+_confirmations_, because they are certificates of consent on each side;
+wherefore, when two parties consent to anything, it is customary to say,
+"Give me a token;" and of two, who have entered into a marriage
+engagement, and have secured it by presents, that they are
+pledged, thus confirmed. They are _testifications_, because those
+pledges are continual visible witnesses of mutual love; hence also they
+are memorials thereof; especially if they be rings, perfume-bottles or
+boxes, and ribbons, which are worn in sight. In such things there is a
+sort of representative image of the minds (_animorum_) of the bridegroom
+and the bride. Those pledges are _first favors_, because conjugial love
+engages for itself everlasting favor; whereof those gifts are the first
+fruits. That they are the _gladnesses_ of love, is well known, for the
+mind is exhilarated at the sight of them; and because love is in them,
+those favors are dearer and more precious than any other gifts, it being
+as if their hearts were in them. As those pledges are securities of
+conjugial love, therefore presents after consent were in use with the
+ancients; and after accepting such presents the parties were declared to
+be bridegroom and bride. But it is to be observed that it is at the
+pleasure of the parties to bestow those presents either before or after
+the act of betrothing; if before, they are confirmations and
+testifications of consent to betrothing; if after it, they are also
+confirmations and testifications of consent to the nuptial tie.
+
+301. V. CONSENT IS TO BE SECURED AND ESTABLISHED BY SOLEMN BETROTHING.
+The reasons for betrothings are these: 1. That after betrothing the
+souls of the two parties may mutually incline towards each other. 2.
+That the universal love for the sex may be determined to one of the sex.
+3. That the interior affections may be mutually known, and by
+applications in the internal cheerfulness of love, may be conjoined. 4.
+That the spirits of both parties may enter into marriage, and be more
+and more consociated. 5. That thereby conjugial love may advance
+regularly from its first warmth even to the nuptial flame. Consequently:
+6. That conjugial love may advance and grow up in just order from its
+spiritual origin. The state of betrothing may be compared to the state
+of spring before summer; and the internal pleasantness of that state to
+the flowering of trees before fructification. As the beginning and
+progressions of conjugial love proceed in order for the sake of their
+influx into the effective love, which commences at the nuptials,
+therefore, there are also betrothings in the heavens.
+
+302. VI. BY BETROTHING EACH PARTY IS PREPARED FOR CONJUGIAL LOVE. That
+the mind or spirit of one of the parties is by betrothing prepared for
+union with the mind or spirit of the other, or what is the same, that
+the love of the one is prepared for union with the love of the other,
+appears from the arguments just adduced. Besides which it is to be
+noted, that on love truly conjugial is inscribed this order, that it
+ascends and descends; it ascends from its first heat progressively
+upwards towards the souls of the parties, with an endeavour to effect
+their conjunction, and this by continual interior openings of their
+minds; and there is no love which strives more intensely to effect such
+openings, or which is more powerful and expert in opening the interiors
+of minds, than conjugial love; for the soul of each of the parties
+intends this: but at the same moments in which that love ascends towards
+the soul, it descends also towards the body, and thereby clothes itself.
+It is however to be observed, that conjugial love is such in its descent
+as it is in the height to which it ascends: if it ascends high, it
+descends chaste; but if not, it descends unchaste: the reason of this
+is, because the lower principles of the mind are unchaste, but its
+higher are chaste; for the lower principles of the mind adhere to the
+body, but the higher separate themselves from them: but on this subject
+see further particulars below, n. 305. From these few considerations it
+may appear, that, by betrothing, the mind of each of the parties is
+prepared for conjugial love, although in a different manner according to
+the affections.
+
+303. VII. BY BETROTHING THE MIND OF ONE IS UNITED TO THE MIND OF THE
+OTHER, SO AS TO EFFECT A MARRIAGE OF THE SPIRIT, PREVIOUS TO A MARRIAGE
+OF THE BODY. As this follows of consequence from what was said above, n.
+301, 302, we shall pass it by, without adducing any further
+confirmations from reason.
+
+304. VIII. THIS IS THE CASE WITH THOSE WHO THINK CHASTELY OF MARRIAGES;
+BUT IT IS OTHERWISE WITH THOSE WHO THINK UNCHASTELY OF THEM. With the
+chaste, that is, with those who think religiously of marriages, the
+marriage of the spirit precedes, and that of the body is subsequent; and
+these are those with whom love ascends towards the soul, and from its
+height thence descends; concerning whom see above, n. 302. The souls of
+such separate themselves from the unlimited love for the sex, and devote
+themselves to one, with whom they look for an everlasting and eternal
+union and its increasing blessednesses, as the cherishers of the hope
+which continually recreates their mind; but it is quite otherwise with
+the unchaste, that is, with those who do not think religiously of
+marriages and their holiness. With these there is a marriage of the
+body, but not of the spirit: if, during the state of betrothment, there
+be any appearance of a marriage of the spirit, still, if it ascends by
+an elevation of the thoughts concerning it, it nevertheless falls back
+again to the concupiscences which arise from the flesh in the will; and
+thus from the unchaste principles therein it precipitates itself into
+the body, and defiles the ultimates of its love with an alluring ardor;
+and as, in consequence of this ardor, it was in the beginning all on
+fire, so its fire suddenly goes out, and passes off into the cold of
+winter; whence the failing (of power) is accelerated. The state of
+betrothing with such scarcely answers any other purpose, than that they
+may fill their concupiscences with lasciviousness, and thereby
+contaminate the conjugial principle of love.
+
+305. IX. WITHIN THE TIME OF BETROTHING IT IS NOT ALLOWABLE TO BE
+CONNECTED CORPOREALLY. For thus the order which is inscribed on
+conjugial love, perishes. For in human minds there are three regions, of
+which the highest is called the celestial, the middle the spiritual, and
+the lowest the natural. In this lowest man is born; but he ascends into
+the next above it, the spiritual, by a life according to the truths of
+religion, and into the highest by the marriage of love and wisdom. In
+the lowest or natural region, reside all the concupiscences of evil and
+lasciviousness; but in the superior or spiritual region, there are no
+concupiscences of evil and lasciviousness; for man is introduced into
+this region by the Lord, when he is re-born; but in the supreme or
+celestial region, there is conjugial chastity in its love: into this
+region a man is elevated by the love of uses; and as the most excellent
+uses are from marriages, he is elevated into it by love truly conjugial.
+From these few considerations, it may be seen that conjugial love, from
+the first beginnings of its warmth, is to be elevated out of the lowest
+region into a superior region, that it may become chaste, and that
+thereby from a chaste principle it may be let down through the middle
+and lowest regions into the body; and when this is the case, this lowest
+region is purified from all that is unchaste by this descending chaste
+principle: hence the ultimate of that love becomes also chaste. Now if
+the successive order of this love is precipitated by connections of the
+body before their time, it follows, that the man acts from the lowest
+region, which is by birth unchaste; and it is well known, that hence
+commences and arises cold in regard to marriage, and disdainful neglect
+in regard to a married partner. Nevertheless events of various kinds
+take place in consequence of hasty connections; also in consequence of
+too long a delay, and too quick a hastening, of the time of betrothing;
+but these, from their number and variety, can hardly be adduced.
+
+306. X. WHEN THE TIME OF BETROTHING IS COMPLETED, THE NUPTIALS OUGHT TO
+TAKE PLACE. There are some customary rites which are merely formal, and
+others which at the same time are also essential: among the latter are
+nuptials; and that they are to be reckoned among essentials, which are
+to be manifested in the customary way, and to be formally celebrated, is
+confirmed by the following reasons: 1. That nuptials constitute the end
+of the foregoing state, into which the parties were introduced by
+betrothing, which principally was a state of the spirit, and the
+beginning of the following state, into which they are to be introduced
+by marriage, which is a state of the spirit and body together; for the
+spirit then enters into the body, and there becomes active: wherefore on
+that day the parties put off the state and also the name of bridegroom
+and bride, and put on the state and name of married partners and
+consorts. 2. That nuptials are an introduction and entrance into a new
+state, which is that a maiden becomes a wife, and a young man a husband,
+and both one flesh; and this is effected while love by ultimates unites
+them. That marriage actually changes a maiden into a wife, and a young
+man into a husband, was proved in the former part of this work; also
+that marriage unites two into one human form, so that they are no longer
+two but one flesh. 3. That nuptials are the commencement of an entire
+separation of the love of the sex from conjugial love, which is effected
+while, by a full liberty of connection, the knot is tied by which the
+love of the one is devoted to the love of the other. 4. It appears as if
+nuptials were merely an interval between those two states, and thus that
+they are mere formalities which may be omitted: but still there is also
+in them this essential, that the new state above-mentioned is then to be
+entered upon from covenant, and that the consent of the parties is to be
+declared in the presence of witnesses, and also to be consecrated by a
+priest; besides other particulars which establish it. As nuptials
+contain in them essentials, and as marriage is not legitimate till after
+their celebration, therefore also nuptials are celebrated in the
+heavens; see above, n. 21, and also, n. 27-41.
+
+307. XI. PREVIOUS TO THE CELEBRATION OF THE NUPTIALS, THE CONJUGIAL
+COVENANT IS TO BE RATIFIED IN THE PRESENCE OF WITNESSES. It is expedient
+that the conjugial covenant be ratified before the nuptials are
+celebrated, in order that the statutes and laws of love truly conjugial
+may be known, and that they may be remembered after the nuptials; also
+that the minds of the parties may be bound to just marriage: for after
+some introductory circumstances of marriage, the state which preceded
+betrothing returns at times, in which state remembrance fails and
+forgetfulness of the ratified covenant ensues; yea, it may be altogether
+effaced by the allurements of the unchaste to criminality; and if it is
+then recalled into the memory, it is reviled: but to prevent these
+transgressions, society has taken upon itself the protection of that
+covenant, and has denounced penalties on the breakers of it. In a word,
+the ante-nuptial covenant manifests and establishes the sacred decrees
+of love truly conjugial, and binds libertines to the observance of them.
+Moreover, by this covenant, the right of propagating children, and also
+the right of the children to inherit the goods of their parents, become
+legitimate.
+
+308. XII. MARRIAGE IS TO BE CONSECRATED BY A PRIEST. The reason of this
+is, because marriages, considered in themselves, are spiritual, and
+thence holy; for they descend from the heavenly marriage of good and
+truth, and things conjugial correspond to the divine marriage of the
+Lord and the church; and hence they are from the Lord himself, and
+according to the state of the church with the contracting parties. Now,
+as the ecclesiastical order on the earth administer the things which
+relate to the Lord's priestly character, that is, to his love, and thus
+also those which relate to blessing, it is expedient that marriages be
+consecrated by his ministers; and as they are then the chief witnesses,
+it is expedient that the consent of the parties to the covenant be also
+heard, accepted, confirmed, and thereby established by them.
+
+309. XIII. THE NUPTIALS ARE TO BE CELBRATED WITH FESTIVITY. The reasons
+are, because ante-nuptial love, which was that of the bridegroom and the
+bride, on this occasion descends into their hearts, and spreading itself
+thence in every direction into all parts of the body, the delights of
+marriage are made sensible, whereby the minds of the parties are led to
+festive thoughts and also let loose to festivities so far as is
+allowable and becoming; to favor which, it is expedient that the
+festivities of their minds be indulged in company, and they themselves
+be thereby introduced into the joys of conjugial love.
+
+310. XIV. AFTER THE NUPTIALS, THE MARRIAGE OF THE SPIRIT IS MADE ALSO
+THE MARRIAGE OF THE BODY, AND THEREBY A FULL MARRIAGE. All things which
+a man does in the body, flow in from his spirit; for it is well known
+that the mouth does not speak of itself, but that it is the thinking
+principle of the mind which speaks by it; also that the hands do not act
+and the feet walk of themselves, but that it is the will of the mind
+which performs those operations by them; consequently, that the mind
+speaks and acts by its organs in the body: hence it is evident, that
+such as the mind is, such are the speech of the mouth and the actions of
+the body. From these premises it follows as a conclusion that the mind,
+by a continual influx, arranges the body so that it may act similarly
+and simultaneously with itself; wherefore the bodies of men viewed
+interiorly are merely forms of their minds exteriorly organized to
+effect the purposes of the soul. These things are premised, in order
+that it may be perceived why the minds or spirits are first to be united
+as by marriage, before they are also further united in the body; namely,
+that while the marriages become of the body, they may also be marriages
+of the spirit; consequently, that married partners may mutually love
+each other from the spirit, and thence from the body. From this ground
+let us now take a view of marriage. When conjugial love unites the minds
+of two persons, and forms them into a marriage, in such case it also
+unites and forms their bodies into a marriage; for, as we have said, the
+form of the mind is also interiorly the form of the body; only with this
+difference, that the latter form is outwardly organized to effect that
+to which the interior form of the body is determined by the mind. But
+the mind formed from conjugial love is not only interiorly in the whole
+body, round about in every part, but moreover is interiorly in the
+organs appropriated to generation, which in their region are situated
+beneath the other regions of the body, and in which are terminated the
+forms of the mind with those who are united in conjugial love:
+consequently the affections and thoughts of their minds are determined
+thither; and the activities of such minds differ in this respect from
+the activities of minds arising from other loves, that the latter loves
+do not reach thither. The conclusion resulting from these considerations
+is, that such as conjugial love is in the minds or spirits of two
+persons, such is it interiorly in those its organs. But it is
+self-evident that a marriage of the spirit after the nuptials becomes
+also a marriage of the body, thus a full marriage, consequently, if a
+marriage in the spirit is chaste, and partakes of the sanctity of
+marriage, it is chaste also, and partakes of its sanctity, when it is in
+its fulness in the body; and the case is reversed if a marriage in the
+spirit is unchaste.
+
+311. XV. SUCH IS THE ORDER OF CONJUGIAL LOVE WITH ITS MODES FROM ITS
+FIRST HEAT TO ITS FIRST TORCH. It is said from its first heat to its
+first torch, because vital heat is love, and conjugial heat or love
+successively increases, and at length as it were into a flame or torch.
+We have said "to its first torch," because we mean the first state after
+the nuptials, when that love burns; but what its quality becomes after
+this torch, in the marriage itself, has been described in the preceding
+chapters; but in this part we are explaining its order from the
+beginning of its career to this its first goal. That all order proceeds
+from first principles to last, and that the last become the first of
+some following order, also that all things of the middle order are the
+last of a prior and the first of a following order, and that thus ends
+proceed continually through causes into effects, may be sufficiently
+confirmed and illustrated to the eye of reason from what is known and
+visible in the world; but as at present we are treating only of the
+order in which love proceeds from its first starting-place to its goal,
+we shall pass by such confirmation and illustration, and only observe on
+this subject, that such as the order of this love is from its first heat
+to its first torch, such it is in general, and such is its influence in
+its progression afterwards; for in this progression it unfolds itself,
+according to the quality of its first heat: if this heat was chaste, its
+chasteness is strengthened as it proceeds; but if it was unchaste, its
+unchasteness increases as it advances, until it is deprived of all that
+chasteness which, from the time of betrothing, belonged to it from
+without, but not from within.
+
+312. XVI. CONJUGIAL LOVE PRECIPITATED WITHOUT ORDER AND THE MODES
+THEREOF, BURNS UP THE MARROWS AND IS CONSUMED. So it is said by some in
+the heavens; and by the marrows they mean the interiors of the mind and
+body. The reason why these are burnt up, that is, consumed, by
+precipitated conjugial love is, because that love in such case begins
+from a flame which eats up and corrupts those interiors, in which as in
+its principles conjugial love should reside, and from which it should
+commence. This comes to pass if the man and woman without regard to
+order precipitate marriage, and do not look to the Lord, and consult
+their reason, but reject betrothing and comply merely with the flesh:
+from the ardor of which, if that love commences, it becomes external and
+not internal, thus not conjugial; and such love may be said to partake
+of the shell, not of the kernel; or may be called fleshly, lean, and
+dry, because emptied of its genuine essence. See more on this subject
+above n. 305.
+
+313. XVII. THE STATES OF THE MINDS OF EACH OF THE PARTIES PROCEEDING IN
+SUCCESSIVE ORDER, FLOW INTO THE STATE OF MARRIAGE; NEVERTHELESS IN ONE
+MANNER WITH THE SPIRITUAL AND IN ANOTHER WITH THE NATURAL. That the last
+state is such as that of the successive order from which it is formed
+and exists, is a rule, which from its truth must be acknowledged by the
+learned; for thereby we discover what influx is, and what it effects. By
+influx we mean all that which precedes, and constitutes what follows,
+and by things following in order constitutes what is last; as all that
+which precedes with a man, and constitutes his wisdom; or all that which
+precedes with a statesman, and constitutes his political skill; or all
+that which precedes with a theologian, and constitutes his erudition; in
+like manner all that which proceeds from infancy, and constitutes a man;
+also what proceeds in order from a seed and a twig, and makes a tree,
+and afterwards what proceeds from a blossom, and makes its fruit; in
+like manner all that which precedes and proceeds with a bridegroom and
+bride, and constitutes their marriage: this is the meaning of influx.
+That all those things which precede in minds form series, which collect
+together, one next to another, and one after another, and that these
+together compose a last or ultimate, is as yet unknown in the world; but
+as it is a truth from heaven, it is here adduced for it explains what
+influx effects, and what is the quality of the last or ultimate, in
+which the above-mentioned series successively formed co-exist. From
+these considerations it may be seen that the states of the minds of each
+of the parties proceeding in successive order flow into the state of
+marriage. But married partners after marriage are altogether ignorant of
+the successive things which are insinuated into, and exist in their
+minds (_animis_) from things antecedent; nevertheless it is those things
+which give form to conjugial love, and constitute the state of their
+minds; from which state they act the one with the other. The reason why
+one state is formed from one order with such as are spiritual, and from
+another with such as are natural, is, because the spiritual proceed in a
+just order, and the natural in an unjust order; for the spiritual look
+to the Lord, and the Lord provides and leads the order; whereas the
+natural look to themselves, and thence proceed in an inverted order;
+wherefore with the latter the state of marriage is inwardly full of
+unchasteness; and as that unchasteness abounds, so does cold; and as
+cold abounds so do the obstructions of the inmost life, whereby its vein
+is closed and its fountain dried.
+
+314. XVIII. THERE ARE SUCCESSIVE AND SIMULTANEOUS ORDER, AND THE LATTER
+IS FROM THE FORMER AND ACCORDING TO IT. This is adduced as a reason
+tending to confirm what goes before. It is well known that there exist
+what is successive and what is simultaneous; but it is unknown that
+simultaneous order is grounded in successive, and is according to it;
+yet how things successive enter into things simultaneous, and what order
+they form therein, it is very difficult to present to the perception,
+since the learned are not in possession of any ideas that can elucidate
+the subject; and as the first idea respecting this arcanum cannot be
+suggested in few words, and to treat this subject at large would
+withdraw the mind from a more comprehensive view of the subject of
+conjugial love, it may suffice for illustration to quote what we have
+adduced in a compendium respecting those two orders, the successive and
+the simultaneous, and respecting the influx of the former into the
+latter, in THE DOCTRINE OF THE NEW JERUSALEM RESPECTING THE SACRED
+SCRIPTURE, where are these words: "There are in heaven and in the world
+successive order and simultaneous order. In successive order one thing
+follows after another from the highest to the lowest; but in
+simultaneous order one thing is next to another from the inmost to the
+outermost. Successive order is like a column with steps from the highest
+to the lowest; but simultaneous order is like a work cohering from the
+centre to the surface. Successive order becomes in the ultimate
+simultaneous in this manner; the highest things of successive order
+become the inmost of simultaneous, and the lowest things of successive
+order become the outermost of simultaneous; comparatively as when a
+column of steps subsides, it becomes a body cohering in a plane. Thus
+what is simultaneous is formed from what is successive; and this in all
+things both of the spiritual and of the natural world." See n. 38, 65,
+of that work; and several further observations on this subject in the
+ANGELIC WISDOM RESPECTING THE DIVINE LOVE AND DIVINE WISDOM, n. 205-229.
+The case is similar with successive order leading to marriage, and with
+simultaneous order in marriage; namely, that the latter is from the
+former, and according to it. He that is acquainted with the influx of
+successive order into simultaneous, may comprehend the reason why the
+angels can see in a man's hand all the thoughts and intentions of his
+mind, and also why wives, from their husbands' hands on their bosoms,
+are made sensible of their affections; which circumstance has been
+occasionally mentioned in the MEMORABLE RELATIONS. The reason of this
+is, because the hands are the ultimates of man, wherein the
+deliberations and conclusions of his mind terminate, and there
+constitute what is simultaneous: therefore also in the Word, mention is
+made of a thing's being inscribed on the hands.
+
+       *       *       *       *       *
+
+315. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. On a
+certain time I saw not far from me a meteor--a cloud divided into
+smaller clouds, some of which were of an azure color, some opaque, and
+as it were in collision together. They were streaked with translucent
+irradiations of light, which at one time appeared sharp like the points
+of swords, at another, blunt like broken swords. The streaks sometimes
+darted out forwards, at others they drew themselves in again, exactly
+like combatants; thus those different colored lesser clouds appeared to
+be at war together; but it was only their manner of sporting with each
+other. And as this meteor appeared at no great distance from me, I
+raised my eyes, and looking attentively, I saw boys, youths, and old
+men, entering a house which was built of marble, on a foundation of
+porphyry; and it was over this house that the phenomenon appeared. Then
+addressing myself to one that was entering, I asked, "What house is
+this?" He answered, "It is a gymnasium, where young persons are
+initiated into various things relating to wisdom." On hearing this, I
+went in with them, being then in the spirit, that is, in a similar state
+with men of the spiritual world, who are called spirits and angels; and
+lo! in the gymnasium there were in front a desk, in the middle, benches,
+at the sides round about, chairs, and over the entrance, an orchestra.
+The desk was for the young men that were to give answers to the problem
+at that time to be proposed, the benches were for the audience, the
+chairs at the sides were for those who on former occasions had given
+wise answers, and the orchestra was for the seniors, who were
+arbitrators and judges: in the middle of the orchestra was a pulpit,
+where there sat a wise man, whom they called the head master, who
+proposed the problems to which the young men gave their answers from the
+desk. When all were assembled, this man arose from the pulpit and said,
+"Give an answer now to this problem, and solve it if you can, WHAT IS
+THE SOUL, AND WHAT IS ITS QUALITY?" On hearing this problem all were
+amazed, and made a muttering noise; and some of the company on the
+benches exclaimed, "What mortal man, from the age of Saturn to the
+present time, has been able by any rational thought to see and ascertain
+what the soul is, still less what is its quality? Is not this subject
+above the sphere of all human understanding?" But it was replied from
+the orchestra, "It is not above the understanding, but within it and in
+its view; only let the problem be answered." Then the young men, who
+were chosen on that day to ascend the desk, and give an answer to the
+problem, arose. They were five in number, who had been examined by the
+seniors, and found to excel in sagacity, and were then sitting on
+couches at the sides of the desk. They afterwards ascended in the order
+in which they were seated; and every one, when he ascended, put on a
+silken tunic of an opaline color, and over it a robe of soft wool
+interwoven with flowers, and on his head a cap, on the crown of which
+was a bunch of roses encircled with small sapphires. The first youth
+thus clad ascended the desk, and thus began: "What the soul is, and what
+is its quality, has never been revealed to any one since the day of
+creation, being an arcanum in the treasuries of God alone; but this has
+been discovered, that the soul resides in a man as a queen; yet where
+her palace is, has been a matter of conjecture among the learned. Some
+have supposed it to be in a small tubercle between the cerebrum and the
+cerebellum, which is called the pineal gland: in this they have fixed
+the soul's habitation, because the whole man is ruled from those two
+brains, and they are regulated by that tubercle; therefore whatever
+regulates the brains, regulates also the whole man from the head to the
+heel." He also added, "Hence this conjecture appeared as true or
+probable to many in the world; but in the succeeding age it was rejected
+as groundless." When he had thus spoken, he put off the robe, the tunic,
+and the cap, which the second of the selected speakers put on, and
+ascended the desk. His sentiments concerning the soul are as follows:
+"In the whole heaven and the whole world it is unknown what the soul is,
+and what is its quality; it is however known that there is a soul, and
+that it is in man; but in what part of him is a matter of conjecture.
+This is certain, that it is in the head, since the head is the seat
+where the understanding thinks, and the will intends; and in front in
+the face of the head are man's five sensories, receiving life from the
+soul alone which resides in the head; but in what particular part of the
+head the soul has its more immediate residence, I dare not take upon me
+to say; yet I agree with those who fix its abode in the three ventricles
+of the brain, sometimes inclining to the opinion of those who fix it in
+the _corpora striata_ therein, sometimes to theirs who fix it in the
+medullary substance of each brain, sometimes to theirs who fix it in the
+cortical substance, and sometimes to theirs who fix it in the _dura
+mater_; for arguments, and those too of weight, have not been wanting in
+the support of each of these opinions. The arguments in favor of the
+three ventricles of the brain have been, that those ventricles are the
+recipients of the animal spirits and of all the lymphs of the brain: the
+arguments in favor of the _corpora striata_ have been, that these bodies
+constitute the marrow, through which the nerves are emitted, and by
+which each brain is continued into the spine; and from the spine and the
+marrow there is an emanation of fibres serving for the contexture of the
+whole body: the arguments in favor of the medullary substance of each
+brain have been, that this substance is a collection and congeries of
+all the fibres, which are the rudiments or beginnings of the whole man:
+the arguments in favor of the cortical substance have been, that in that
+substance are contained the prime and ultimate ends, and consequently
+the principles of all the fibres, and thereby of all the senses and
+motions: the arguments in favor of the _dura mater_ have been, that it
+is the common covering of each brain, and hence by some kind of
+continuous principle extends itself over the heart and the viscera of
+the body. As to myself, I am undetermined which of these opinions is the
+most probable, and therefore I leave the matter to your determination
+and decision." Having thus concluded he descended from the desk, and
+delivered the tunic, the robe, and the cap, to the third, who mounting
+into the desk began as follows: "How little qualified is a youth like
+myself for the investigation of so sublime a theorem! I appeal to the
+learned who are here seated at the sides of the gymnasium; I appeal to
+you wise ones in the orchestra; yea, I appeal to the angels of the
+highest heaven, whether any person, from his own rational light, is able
+to form any idea concerning the soul; nevertheless I, like others, can
+guess about the place of its abode in man; and my conjecture is, that it
+is in the heart and thence in the blood; and I ground my conjecture on
+this circumstance, that the heart by its blood rules both the body and
+the head; for it sends forth a large vessel called the _aorta_ into the
+whole body, and vessels called the carotids into the whole head; hence
+it is universally agreed, that the soul from the heart by means of the
+blood supports, nourishes, and vivifies the universal organical system
+both of the body and the head. As a further proof of this position it
+may be urged, that in the Sacred Scripture frequent mention is made of
+the soul and the heart; as where it is said, Thou shalt love God from
+the whole soul and the whole heart; and that God creates in man a new
+soul and a new heart, Deut. vi. 5; chap. x. 12; chap. xi. 13; chap.
+xxvi. 16; Jerem. xxxii. 41; Matt, xxii. 37; Mark xii. 30, 33; Luke x.
+27; and in other places: it is also expressly said, that the blood is
+the soul of the flesh, Levit. xvii. 11, 14." At these words, the cry of
+"Learned! learned!" was heard in the assembly, and was found to proceed
+from some of the canons. After this a fourth, clad in the garments of
+the former speaker, ascended the desk, and thus began: "I also am
+inclined to suspect that not a single person can be found of so subtle
+and refined a genius as to be able to discover what the soul is, and
+what is its quality; therefore I am of opinion, that in attempting to
+make the discovery, subtlety will be spent in fruitless labor;
+nevertheless from my childhood I have continued firm in the opinion of
+the ancients, that the soul of man is in the whole of him, and in every
+part of the whole, and thus that it is in the head and in all its parts,
+as well as in the body and in all its parts; and that it is an idle
+conceit of the moderns to fix its habitation in any particular part, and
+not in the body throughout; besides, the soul is a spiritual substance,
+of which there cannot be predicated either extension or place, but
+habitation and impletion; moreover, when mention is made of the soul,
+who does not conceive life to be meant? and is not life in the whole and
+in every part?" These sentiments were favorably received by a great part
+of the audience. After him the fifth rose, and, being adorned with the
+same insignia, thus delivered himself from the desk: "I will not waste
+your time and my own in determining the place of the soul's residence,
+whether it be in some particular part of the body, or in the whole; but
+from my mind's storehouse I will communicate to you my sentiments on the
+subject, What is the soul, and what is its quality? No one conceives of
+the soul but as of a pure somewhat, which may be likened to ether, or
+air, or wind, containing a vital principle, from the rationality which
+man enjoys above the beasts. This opinion I conceive to be founded on
+the circumstance, that when a man expires, he is said to breathe forth
+or emit his soul or spirit; hence also the soul which lives after death
+is believed to be such a breath or vapor animated by some principle of
+thinking life, which is called the soul; and what else can the soul be?
+But as I heard it declared from the orchestra, that this problem
+concerning the soul, its nature and quality, is not above the
+understanding, but is within it and in its view, I intreat and beseech
+you, who have made this declaration, to unfold this eternal arcanum
+yourselves." Then the elders in the orchestra turned their eyes towards
+the head master, who had proposed the problem, and who understood by
+their signs that they wished him to descend and teach the audience: so
+he instantly quitted the pulpit, passed through the auditory, and
+entered the desk, and there, stretching out his hand, he thus began:
+"Let me bespeak your attention: who does not believe the soul to be the
+inmost and most subtle essence of man? and what is an essence without a
+form, but an imaginary entity? wherefore the soul is a form, and a form
+whose qualities and properties I will now describe. It is a form of all
+things relating to love, and of all things relating to wisdom. All
+things relating to love are called affections, and those relating to
+wisdom are called perceptions. The latter derived from the former and
+thereby united with them constitute one form, in which are contained
+innumerable things in such an order, series, and coherence, that they
+may be called a one; and they may be called a one also for this reason,
+because nothing can be taken away from it, or added to it, but the
+quality of the form is changed. What is the human soul but such a form?
+are not all things relating to love and all things relating to wisdom
+essentials of that form? and are not these things appertaining to a man
+in his soul, and by derivation from the soul in his head and body? You
+are called spirits and angels; and in the world you believed that
+spirits and angels are like mere wind or ether, and thus mere mind and
+animation; and now you see clearly that you are truly, really, and
+actually men, who, during your abode in the world, lived and thought in
+a material body, and knew that a material body does not live and think,
+but a spiritual substance in that body; and this substance you called
+the soul, whose form you then were ignorant of, but now have seen and
+continue to see. You all are souls, of whose immortality you have heard,
+thought, said, and written so much; and because you are forms of love
+and wisdom from God, you can never die. The soul therefore is a human
+form, from which the smallest thing cannot be taken away, and to which
+the smallest thing cannot be added; and it is the inmost of all the
+forms of the whole body: and since the forms which are without receive
+from the inmost both essence and form, therefore you are souls, as you
+appear to yourselves and to us: in a word, the soul is the very man
+himself, because it is the inmost man; therefore its form is fully and
+perfectly the human form: nevertheless it is not life, but the proximate
+receptacle of life from God, and thereby the habitation of God." When he
+had thus spoken, many expressed their approbation; but some said, "We
+will weigh the matter." I immediately went home, and lo! over the
+gymnasium, instead of the foregoing meteor, there appeared a bright
+cloud, without streaks or rays that seemed to combat with each other,
+and which, penetrating through the roof, entered, and illuminated the
+walls; and I was informed, that they saw some pieces of writing, and
+among others this, "_Jehovah God breathed into the man's nostrils the
+SOUL OF LIVES, and the man became a LIVING SOUL_," Gen. ii. 7.
+
+316. THE SECOND MEMORABLE RELATION. Some time ago, as I was walking with
+my mind (_animus_) at rest, and in a state of delightful mental peace, I
+saw at a distance a grove, in the midst of which was an avenue leading
+to a small palace, into which maidens and youths, husbands and wives
+were entering. I also went thither in spirit, and asked the keeper who
+was standing at the entrance, whether I also might enter? He looked at
+me; upon which I said, "Why do you look at me?" He replied, "I look at
+you that I may see whether the delight of peace, which appears in your
+face, partakes at all of the delight of conjugial love. Beyond this
+avenue there is a little garden, and in the midst of it a house, where
+there are two novitiate conjugial partners, who to-day are visited by
+their friends of both sexes, coming to pay their congratulations. I do
+not know those whom I admit; but I was told that I should know them by
+their faces: those in whom I saw the delights of conjugial love, I was
+to admit, and none else." All the angels can see from the faces of
+others the delights of their hearts; and he saw the delight of that love
+in my face, because I was then meditating on conjugial love. This
+meditation beamed forth from my eyes, and thence entered into the
+interiors of my face: he therefore told me that I might enter. The
+avenue through which I entered was formed of fruit trees connected
+together by their branches, which made on each side a continued
+espalier. Through the avenue I entered the little garden, which breathed
+a pleasant fragrance from its shrubs and flowers. The shrubs and flowers
+were in pairs; and I was informed that such little gardens appear about
+the houses where there are and have been nuptials, and hence they are
+called nuptial gardens. I afterwards entered the house, where I saw the
+two conjugial partners holding each other by the hands, and conversing
+together from love truly conjugial; and as I looked, it was given me to
+see from their faces the image of conjugial love, and from their
+conversation the vital principle thereof. After I, with the rest of the
+company, had paid them my respects, and wished them all happiness, I
+went into the nuptial garden, and saw on the right side of it a company
+of youths, to whom all who came out of the house resorted. The reason of
+their resorting to them was, because they were conversing respecting
+conjugial love, and conversation on this subject attracts to it the
+minds (_animos_) of all by a certain occult power. I then listened to a
+wise one who was speaking on the subject; and the sum of what I heard is
+as follows: That the divine providence of the Lord is most particular
+and thence most universal in respect to marriages in the heavens:
+because all the felicities of heaven issue from the delights of
+conjugial love, like sweet waters from the sweet source of a fountain;
+and that on this account it is provided by the Lord that conjugial pairs
+be born, and that these pairs be continually educated for marriage,
+neither the maiden nor the youth knowing anything of the matter; and
+after a stated time, when they both become marriageable, they meet as by
+chance, and see each other; and that in this case they instantly know,
+as by a kind of instinct, that they are pairs, and by a kind of inward
+dictate think within themselves, the youth, that she is mine, and the
+maiden, that he is mine; and when this thought has existed for some time
+in the mind of each, they deliberately accost each other, and betroth
+themselves. It is said, "as by chance," and "as by instinct," and the
+meaning is, by the divine providence; since, while the divine providence
+is unknown, it has such an appearance. That conjugial pairs are born and
+educated to marriage, while each party is ignorant of it, he proved by
+the conjugial likeness visible in the faces of each; also by the
+intimate and eternal union of minds (_animorum_) and minds (_mentium_),
+which could not possibly exist, as it does in heaven, without being
+foreseen and provided by the Lord. When the wise one had proceeded thus
+far with his discourse, and had received the applauses of the company,
+he further added, that in the minutest things with man, both male and
+female, there is a conjugial principle; but still the conjugial
+principle with the male is different from what it is with the female;
+also that in the male conjugial principle there is what is conjunctive
+with the female conjugial principle, and _vice versa_, even in the
+minutest things. This he confirmed by the marriage of the will and the
+understanding in every individual, which two principles act together
+upon the minutest things of the mind and of the body; from which
+considerations it may be seen, that in every substance, even the
+smallest, there is a conjugial principle; and that this is evident from
+the compound substances which are made up of simple substances; as that
+there are two eyes, two ears, two nostrils, two cheeks, two lips, two
+arms with hands, two loins, two feet, and within in man two hemispheres
+of the brain, two ventricles of the heart, two lobes of the lungs, two
+kidneys, two testicles; and where there are not two, still they are
+divided into two. The reason why there are two is, because the one is of
+the will and the other of the understanding, which act wonderfully in
+each other to present a one; wherefore the two eyes make one sight, the
+two ears one hearing, the two nostrils one smell, the two lips one
+speech, the two hands one labor, the two feet one pace, the two
+hemispheres of the brain one habitation of the mind, the two chambers of
+the heart one life of the body by the blood, the two lobes of the lungs
+one respiration, and so forth; but the male and female principles,
+united by love truly conjugial, constitute one life fully human. While
+he was saying these things, there appeared red lightning on the right,
+and white lightning on the left; each was mild, and they entered through
+the eyes into the mind, and also enlightened it. After the lightning it
+also thundered; which was a gentle murmur from the angelic heaven
+flowing down and increasing. On hearing and seeing these things, the
+wise one said, "These are to remind me to add the following
+observations: that of the above pairs, the right one signifies their
+good, and the left their truth; and that this is from the marriage of
+good and truth, which is inscribed on man in general and in every one of
+his principles; and good has reference to the will, and truth to the
+understanding, and both together to a one. Hence, in heaven the right
+eye is the good of vision, and the left the truth thereof; also the
+right ear is the good of hearing, and the left the truth thereof; and
+likewise the right hand is the good of a man's ability, and the left the
+truth thereof; and in like manner in the rest of the above pairs; and
+since the right and left have such significations, therefore the Lord
+said, 'If thy right eye scandalize thee, pluck it out; and if thy right
+hand scandalize thee, cut it off;' whereby he meant, if good becomes
+evil, the evil must be cast out. This is the reason also why he said to
+his disciples that they should cast the net on the right side of the
+ship; and that when they did so, they took a great multitude of fishes;
+whereby he meant that they should teach the good of charity, and that
+thus they would collect men." When he had said these things, the two
+lightnings again appeared, but milder than before; and then it was seen,
+that the lightning on the left derived its whiteness from the
+red-shining fire of the lightning on the right; on seeing which he said,
+"This is a sign from heaven tending to confirm what I have said; because
+what is firy in heaven is good, and what is white in heaven is truth;
+and its being seen that the lightning on the left derived its whiteness
+from the red-shining fire of the lightning on the right, is a
+demonstrative sign that the whiteness of light, or light, is merely the
+splendor of fire." On hearing this all went home, inflamed with the good
+and truth of gladness, in consequence of the above lightnings, and of
+the conversation respecting them.
+
+       *       *       *       *       *
+
+ON REPEATED MARRIAGES.
+
+317. It may come to be a matter of question, whether conjugial love,
+which is that of one man with one wife, after the death of one of the
+parties, can be separated, or transferred, or superinduced; also whether
+repeated marriages have any thing in common with polygamy, and thereby
+whether they may be called successive polygamies; with several other
+inquiries which often add scruples to scruples with men of a reasoning
+spirit. In order therefore that those who are curious in such
+researches, and who only grope in the shade respecting these marriages,
+may see some light, I have conceived it would be worth while to present
+for their consideration the following articles on the subject: I. _After
+the death of a married partner, again to contract wedlock, depends on
+the preceding conjugial love._ II. _It depends also on the state of
+marriage, in which the parties had lived._ III. _With those who have not
+been in love truly conjugial there is no obstacle or hindrance to their
+again contracting wedlock._ IV. _Those who had lived together in love
+truly conjugial are unwilling to marry again, except for reasons
+separate from conjugial love._ V. _The state of the marriage of a youth
+with a maiden differs from that of a youth with a widow._ VI. _The state
+of the marriage of a widower with a maiden differs also from that of a
+widower with a widow._ VII. _The varieties and diversities of these
+marriages as to love and its attributes are innumerable._ VIII. _The
+state of a widow is more grievous than that of a widower._ We proceed to
+the explanation of each article.
+
+318. I. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT WEDLOCK,
+DEPENDS ON THE PRECEDING CONJUGIAL LOVE. Love truly conjugial is like a
+balance, in which the inclinations for repeated marriages are weighed:
+so far as the preceding conjugial love had been genuine, so far the
+inclination for another marriage is weak; but so far as the preceding
+love had not been genuine, so far the inclination to another marriage is
+usually strong. The reason of this is obvious; because conjugial love is
+in a similar degree a conjunction of minds, which remains in the life of
+the body of the one party after the decease of the other; and this holds
+the inclination as a scale in a balance, and causes a preponderance
+according to the appropriation of true love. But since the approach to
+this love is seldom made at this day except for a few paces, therefore
+the scale of the preponderance of the inclination generally rises to a
+state of equilibrium, and from thence inclines and tends to the other
+side, that is, to marriage. The contrary is the case with those, whose
+preceding-love in the former marriage has not been truly conjugial,
+because in proportion as that love is not genuine, there is in a like
+degree a disjunction of minds, which also remains in the life of the
+body of the one party after the decease of the other; and this enters
+the will disjoined from that of the other, and causes an inclination for
+a new connection; in favor of which the thought arising from the
+inclination of the will induces the hope of a more united, and thereby a
+more delightful connection. That inclinations to repeated marriages
+arise from the state of the preceding love, is well known, and is also
+obvious to reason: for love truly conjugial is influenced by a fear of
+loss, and loss is followed by grief; and this grief and fear reside in
+the very inmost principles of the mind. Hence, so far as that love
+prevails, so far the soul inclines both in will and in thought, that is,
+in intention, to be in the subject with and in which it was: from these
+considerations it follows, that the mind is kept balancing towards
+another marriage according to the degree of love in which it was in the
+former marriage. Hence it is that after death the same parties are
+re-united, and mutually love each other as they did in the world: but as
+we said above, such love at this day is rare, and there are few who make
+the slightest approach to it; and those who do not approach it, and
+still more those who keep at a distance from it, as they were desirous
+of separation in the matrimonial life heretofore passed, so after death
+they are desirous of being united to another. But respecting both these
+sorts of persons more will be said in what follows.
+
+319. II. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT
+WEDLOOK, DEPENDS ALSO ON THE STATE OF MARRIAGE IN WHICH THE PARTIES HAD
+LIVED. By the State of marriage here we do not mean the state of love
+treated of in the foregoing article, because the latter causes an
+internal inclination to marriage or from it; but we mean the state of
+marriage which causes an external inclination to it or from it; and this
+state with its inclinations is manifold: as, 1. If there are children in
+the house, and a new mother is to be provided for them. 2. If there is a
+wish for a further increase of children. 3. If the house is large and
+full of servants of both sexes. 4. If the calls of business abroad
+divert the mind from domestic concerns, and without a new mistress there
+is reason to fear misery and misfortune. 5. If mutual aids and offices
+require that married partners be engaged in various occupations and
+employments. 6. Moreover it depends on the temper and disposition of the
+separated partner, whether after the first marriage the other partner
+can or cannot live alone, or without a consort. 7. The preceding
+marriage also disposes the mind either to be afraid of married life, or
+in favor of it. 8. I have been informed that polygamical love and the
+love of the sex, also the lust of deflowering and the lust of variety,
+have induced the minds (_animos_) of some to desire repeated marriages;
+and that the minds of some have also been induced thereto by a fear of
+the law and of the loss of reputation, in case they commit whoredom:
+besides several other circumstances which promote external inclinations
+to matrimony.
+
+320. III. WITH THOSE WHO HAVE NOT BEEN IN LOVE TRULY CONJUGIAL, THERE IS
+NO OBSTACLE OR HINDRANCE TO THEIR AGAIN CONTRACTING WEDLOCK. With those
+who have not been principled in conjugial love, there is no spiritual or
+internal, but only a natural or external bond; and if an internal bond
+does not keep the external in its order and tenor, the latter is but
+like a bundle when the bandage is removed, which flows every way
+according as it is tossed or driven by the wind. The reason of this is,
+because what is natural derives its origin from what is spiritual, and
+in its existence is merely a mass collected from spiritual principles;
+wherefore if the natural be separated from the spiritual, which produced
+and as it were begot it, it is no longer kept together interiorly, but
+only exteriorly by the spiritual, which encompasses and binds it in
+general, and does not tie it and keep it tied together in particular.
+Hence it is, that the natural principle separated from the spiritual, in
+the case of two married partners, does not cause any conjunction of
+minds, and consequently of wills, but only a conjunction of some
+external affections, which are connected with the bodily senses. The
+reason why nothing opposes and hinders such persons from again
+contracting wedlock, is, because they have not been the essentials of
+marriage; and hence those essentials do not at all influence them after
+separation by death: therefore they are then absolutely at their own
+disposal, whether they be widowers or widows, to bind their sensual
+affections with whomsoever they please, provided there be no legal
+impediment. Neither do they themselves think of marriages in any other
+than a natural view, and from a regard to convenience in supplying
+various necessities and external advantages, which after the death of
+one of the parties may again be supplied by another; and possibly, if
+their interior thoughts were viewed, as in the spiritual world, there
+would not be found in them any distinction between conjugial unions and
+extra-conjugial connections. The reason why it is allowable for these to
+contract repeated marriages, is, as above-mentioned, because merely
+natural connections are after death of themselves dissolved and fall
+asunder; for by death the external affections follow the body, and are
+entombed with it; those only remaining which are connected with internal
+principles. But it is to be observed, that marriages interiorly
+conjunctive can scarcely be entered into in the world, because elections
+of internal likenesses cannot there be provided by the Lord as in the
+heavens; for they are limited in many ways, as to equals in rank and
+condition, within the country, city, and village where they live; and in
+the world for the most part married partners are held together merely by
+externals, and thus not by internals, which internals do not shew
+themselves till some time after marriage, and are only known when they
+influence the externals.
+
+321. IV. THOSE WHO HAD LIVED TOGETHER IN LOVE TRULY CONJUGIAL ARE
+UNWILLING TO MARRY AGAIN, EXCEPT FOR REASONS SEPARATE FROM CONJUGIAL
+LOVE. The reasons why those who had lived in love truly conjugial, after
+the death of their married partners are unwilling to marry again, are as
+follow. 1. Because they were united as to their souls, and thence as to
+their minds; and this union, being spiritual, is an actual junction of
+the soul and mind of one of the parties to those of the other, which
+cannot possibly be dissolved; that such is the nature of spiritual
+conjunction, has been constantly shewn above. 2. Because they were also
+united as to their bodies by the receptions of the propagation of the
+soul of the husband by the wife, and thus by the insertion of his life
+into hers, whereby a maiden becomes a wife; and on the other hand by the
+reception of the conjugial love of the wife by the husband, which
+disposes the interiors of his mind, and at the same time the interiors
+and exteriors of his body, into a state receptible of love and
+perceptible of wisdom, which makes him from a youth become a husband;
+see above, n. 198. 3. Because a sphere of love from the wife, and a
+sphere of understanding from the man, is continually flowing forth, and
+because it perfects conjunctions, and encompasses them with its pleasant
+influence, and unites them; see also above, n. 223. 4. Because married
+partners thus united think of, and desire what is eternal, and because
+on this idea their eternal happiness is founded; see n. 216. 5. From
+these several considerations it is, that they are no longer two, but one
+man, that is, one flesh. 6. That such a union cannot be destroyed by the
+death of one of the parties, is manifest to the sight of a spirit. 7. To
+the above considerations shall be added this new information, that two
+such conjugial partners, after the death of one, are still not
+separated; since the spirit of the deceased dwells continually with that
+of the survivor, and this even to the death of the latter, when they
+again meet and are reunited, and love each other more tenderly than
+before, because they are then in the spiritual world. Hence flows this
+undeniable consequence, that those who had lived in love truly
+conjugial, are unwilling to marry again. But if they afterwards contract
+something like marriage, it is for reasons separate from conjugial love,
+which are all external; as in case there are young children in the
+house, and the care of them requires attention; if the house is large
+and full of servants of both sexes; if the calls of business abroad
+divert the mind from domestic concerns; if mutual aids and offices are
+necessary; with other cases of a like nature.
+
+322. V. THE STATE OF THE MARRIAGE OF A YOUTH WITH A MAIDEN DIFFERS FROM
+THAT OF A YOUTH WITH A WIDOW. By states of marriage we mean the states
+of the life of each party, the husband and the wife, after the nuptials,
+thus in the marriage, as to the quality of the intercourse at that time,
+whether it be internal, that is of souls and minds, which is intercourse
+in the principle idea, or whether it be only external, that is of minds
+(_animorum_), of the senses, and of the body. The state of marriage of a
+youth with a maiden is essentially itself initiatory to genuine
+marriage; for between these conjugial love can proceed in its just
+order, which is from its first heat to its first torch, and afterwards
+from its first seed with the youth-husband, and from its first flower
+with the maiden-wife, and thus generate, grow, and fructify, and
+introduce itself into those successive states with both parties
+mutually; but if otherwise, the youth or the maiden was not really such,
+but only in external form. But between a youth and a widow there is not
+such an initiation to marriage from first principles, nor a like
+progression in marriage, since a widow is more at her own disposal, and
+under her own jurisdiction, than a maiden; wherefore a youth addresses
+himself differently to his wife if she were a widow, from what he does
+if she were a maiden. But herein there is much variety and diversity;
+therefore the subject is here mentioned only in a general way.
+
+323. VI. THE STATE OF THE MARRIAGE OF A WIDOWER WITH A MAIDEN DIFFERS
+ALSO FROM THAT OF A WIDOWER WITH A WIDOW. For a widower has already been
+initiated into married life which a maiden has to be; and yet conjugial
+love perceives and is sensible of its pleasantness and delight in mutual
+initiation; a youth-husband and a maiden-wife perceive and are sensible
+of things ever new in whatever occurs, whereby they are in a kind of
+continual initiation and consequent amiable progression. The case is
+otherwise in the state of the marriage of a widower with a maiden: the
+maiden-wife has an internal inclination, whereas with the man that
+inclination has passed away; but herein there is much variety and
+diversity: the case is similar in a marriage between a widower and a
+widow; however, except this general notion, it is not allowable to add
+anything specifically.
+
+324. VII. THE VARIETIES AND DIVERSITIES OF THESE MARRIAGES AS TO LOVE
+AND ITS ATTRIBUTES ARE INNUMERABLE. There is an infinite variety of all
+things, and also an infinite diversity. By varieties we here mean the
+varieties between those things which are of one genus or species, also
+between the genera and species; but by diversities we here mean the
+diversities between those things which are opposite. Our idea of the
+distinction of varieties and diversities may be illustrated as follows:
+The angelic heaven, which is connected as a one, in an infinite variety,
+no one there being absolutely like another, either as to souls and
+minds, or as to affections, perceptions, and consequent thoughts, or as
+to inclinations and consequent intentions, or as to tone of voice, face,
+body, gesture, and gait, and several other particulars, and yet,
+notwithstanding there are myriads of myriads, they have been and are
+arranged by the Lord into one form, in which there is full unanimity and
+concord; and this could not possibly be, unless they were all, with
+their innumerable varieties, universally and individually under the
+guidance of one: these are what we here mean by varieties. But by
+diversities we mean the opposites of those varieties, which exist in
+hell; for the inhabitants there are diametrically opposite to those in
+heaven; and hell, which consists of such, is kept together as a one by
+varieties in themselves altogether contrary to the varieties in heaven,
+thus by perpetual diversities. From these considerations it is evident
+what is perceived by infinite variety and infinite diversity. The case
+is the same in marriages, namely, that there are infinite varieties with
+those who are in conjugial love, and infinite varieties with those who
+are in adulterous love; and hence, that there are infinite diversities
+between the latter and the former. From these premises it follows, that
+the varieties and diversities in marriages of every genus and species,
+whether of a youth with a maiden, or of a youth with a widow, or of a
+widower with a maiden, or of a widower with a widow exceed all number:
+who can divide infinity into numbers?
+
+325. VIII. THE STATE OF A WIDOW IS MORE GRIEVOUS THAN THAT OF A WIDOWER.
+The reasons for this are both external and internal; the external are
+such as all can comprehend; as: 1. That a widow cannot provide for
+herself and her family the necessaries of life, nor dispose of them when
+acquired, as a man can and as she previously did by and with her
+husband. 2. That neither can she defend herself and her family as is
+expedient; for, while she was a wife, her husband was her defence, and
+as it were her arm; and while she herself was her own (defence and arm),
+she still trusted to her husband. 3. That of herself she is deficient of
+counsel in such things as relate to interior wisdom and the prudence
+thence derived. 4. That a widow is without the reception of love, in
+which as a woman she is principled; thus she is in a state contrary to
+that which was innate and induced by marriage. These external reasons,
+which are natural, have their origin from internal reasons also, which
+are spiritual, like all other things in the world and in the body;
+respecting which see above, n. 220. Those external natural reasons are
+perceived from the internal spiritual reasons which proceed from the
+marriage of good and truth, and principally from the following: that
+good cannot provide or arrange anything but by truth; that neither can
+good defend itself but by truth; consequently that truth is the defence
+and as it were the arm of good; that good without truth is deficient of
+counsel, because it has counsel, wisdom, and prudence by means of truth.
+Now since by creation the husband is truth, and the wife the good
+thereof; or, what is the same thing, since by creation the husband is
+understanding, and the wife the love thereof, it is evident that the
+external or natural reasons, which aggravate the widowhood of a woman,
+have their origin from internal or spiritual reasons. These spiritual
+reasons, together with natural, are meant by what is said of widows in
+several passages in the Word; as may be seen in the APOCALYPSE REVEALED,
+n. 764.
+
+       *       *       *       *       *
+
+326. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. After the
+problem concerning the soul had been discussed and solved in the
+gymnasium, I saw them coming out in order: first came the chief teacher,
+then the elders, in the midst of whom were the five youths who had given
+the answers, and after these the rest. When they were come out they went
+apart to the environs of the house, where there were piazzas surrounded
+by shrubs; and being assembled, they divided themselves into small
+companies, which were so many groups of youths conversing together on
+subjects of wisdom, in each of which was one of the wise persons from
+the orchestra. As I saw these from my apartment, I became in the spirit,
+and in that state I went out to them, and approached the chief teacher,
+who had lately proposed the problem concerning the soul. On seeing me,
+he said. "Who are you? I was surprised as I saw you approaching in the
+way, that at one instant you came into my sight, and the next instant
+went out of it; or that at one time I saw you, and suddenly I did not
+see you: assuredly you are not in the same state of life that we are."
+To this I replied, smiling, "I am neither a player nor a _vertumnus_;
+but I am alternate, at one time in your light, and at another in your
+shade; thus both a foreigner and a native." Hereupon the chief teacher
+looked at me, and said, "You speak things strange and wonderful: tell me
+who you are." I said, "I am in the world in which you have been, and
+from which you have departed, and which is called the natural world; and
+I am also in the world into which you have come, and in which you are,
+which is called the spiritual world. Hence I am in a natural state, and
+at the same time in a spiritual state; in a natural state with men of
+the earth and in a spiritual state with you; and when I am in the
+natural state, you do not see me, but when I am in the spiritual state,
+you do; that such should be my condition, has been granted me by the
+Lord. It is known to you, illustrious sir, that a man of the natural
+world does not see a man of the spiritual world, nor _vice versa_;
+therefore when I let my spirit into the body, you did not see me; but
+when I let it out of the body, you did see me. You have been teaching in
+the gymnasium, that you are souls, and that souls see souls, because
+they are human forms; and you know, that when you were in the natural
+world, you did not see yourself or your souls in your bodies; and this
+is a consequence of the difference between what is spiritual and what is
+natural." When he heard of the difference between what is spiritual and
+what is natural, he said, "What do you mean by that difference? is it
+not like the difference between what is more or less pure? for what is
+spiritual but that which is natural in a higher state of purity?" I
+replied, "The difference is of another kind; it is like that between
+prior and posterior, which bear no determinate proportion to each other:
+for the prior is in the posterior as the cause is in the effect; and the
+posterior is derived from the prior as the effect from its cause: hence,
+the one does not appear to the other." To this the chief teacher
+replied, "I have meditated and ruminated upon this difference, but
+heretofore in vain; I wish I could perceive it." I said, "You shall not
+only perceive the difference between what is spiritual and what is
+natural, but shall also see it." I then proceeded as follows: "You
+yourself are in a spiritual state with your associate spirits, but in a
+natural state with me; for you converse with your associates in the
+spiritual language, which is common to every spirit and angel, but with
+me in my mother tongue; for every spirit and angel, when conversing with
+a man, speaks his peculiar language; thus French with a Frenchman,
+English with an Englishman, Greek with a Greek, Arabic with an Arabian,
+and so forth. That you may know therefore the difference between what is
+spiritual and what is natural in respect to languages, make this
+experiment; withdraw to your associates, and say something there: then
+retain the expressions, and return with them in your memory, and utter
+them before me." He did so, and returned to me with those expressions in
+his mouth, and uttered them; and they were altogether strange and
+foreign, such as do not occur in any language of the natural world. By
+this experiment several times repeated, it was made very evident that
+all the spiritual world have the spiritual language, which has in it
+nothing that is common to any natural language, and that every man comes
+of himself into the use of that language after his decease. At the same
+time also he experienced, that the sound of the spiritual language
+differs so far from the sound of natural language, that a spiritual
+sound, though loud, could not at all be heard by a natural man, nor a
+natural sound by a spirit. Afterwards I requested the chief teacher and
+the bystanders to withdraw to their associates, and write some sentence
+or other on a piece of paper, and then return with it to me, and read
+it. They did so, and returned with the paper in their hand; but when
+they read it, they could not understand any part of it, as the writing
+consisted only of some letters of the alphabet, with turns over them,
+each of which was significative of some particular sense and meaning:
+because each letter of the alphabet is thus significative, it is evident
+why the Lord is called Alpha and Omega. On their repeatedly withdrawing,
+and writing in the same manner, and returning to me, they found that
+their writing involved and comprehended innumerable things which no
+natural writing could possibly express; and they were given to
+understand, that this was in consequence of the spiritual man's thoughts
+being incomprehensible and ineffable to the natural man, and such as
+cannot flow and be brought into any other writing or language. Then as
+some present were unwilling to comprehend that spiritual thought so far
+exceeds natural thought, as to be respectively ineffable, I said to
+them, "Make the experiment; withdraw into your spiritual society, and
+think on some subject, and retain your thoughts, and return, and express
+them before me." They did so; but when they wanted to express the
+subject thought of, they were unable; for they did not find any idea of
+natural thought adequate to any idea of spiritual thought, consequently
+no words expressive of it; for ideas of thought are constituent of the
+words of language. This experiment they repeated again and again;
+whereby they were convinced that spiritual ideas are supernatural,
+inexpressible, ineffable, and incomprehensible to the natural man; and
+on account of this their super-eminence, they said, that spiritual
+ideas, or thoughts, as compared with natural, were ideas of ideas, and
+thoughts of thoughts; and that therefore they were expressive of
+qualities of qualities, and affections of affections; consequently that
+spiritual thoughts were the beginnings and origins of natural thoughts:
+hence also it was made evident that spiritual wisdom was the wisdom of
+wisdom, consequently that it was imperceptible to any wise man in the
+natural world. It was then told them from the third heaven, that there
+is a wisdom still interior and superior, which is called celestial,
+bearing a proportion to spiritual wisdom like that which spiritual
+wisdom bears to natural, and that these descend by an orderly influx
+according to the heavens from the divine wisdom of the Lord, which is
+infinite.
+
+327. After this I said to the by-standers, "You have seen from these
+three experimental proofs what is the difference between spiritual and
+natural, and also the reason why the natural man does not appear to the
+spiritual, nor the spiritual to the natural, although they are
+consociated as to affections and thoughts, and thence as to presence.
+Hence it is that, as I approached, at one time you, Sir, (addressing the
+chief teacher), saw me, and at another you did not." After this, a voice
+was heard from the superior heaven to the chief teacher, saying, "Come
+up hither;" and he went up: and on his return, he said, that the angels,
+as well as himself, did not before know the differences between
+spiritual and natural, because there had never before been an
+opportunity of comparing them together, by any person's existing at the
+same time in both worlds; and without such comparison and reference
+those differences were not ascertainable.
+
+328. After this we retired, and conversing again on this subject, I
+said, "Those differences originate solely in this circumstance of your
+existence in the spiritual world, that you are in substantials and not
+in materials: and substantials are the beginning of materials. You are
+in principles and thereby in singulars; but we are in principiates and
+composites; you are in particulars, but we are in generals; and as
+generals cannot enter into particulars, so neither can natural things,
+which are material, enter into spiritual things which are substantial,
+any more than a ship's cable can enter into, or be drawn though, the eye
+of a fine needle; or than a nerve can enter or be let into one of the
+fibres of which it is composed, or a fibre into one of the fibrils of
+which it is composed: this also is known in the world: therefore herein
+the learned are agreed, that there is no such thing as an influx of what
+is natural into what is spiritual, but of what is spiritual into what is
+natural. This now is the reason why the natural man cannot conceive that
+which the spiritual man conceives, nor consequently express such
+conceptions; wherefore Paul calls what he heard from the third heaven
+ineffable. Moreover, to think spiritually is to think abstractedly from
+space and time, and to think naturally is to think in conjunction with
+space and time; for in every idea of natural thought there is something
+derived from space and time, which is not the case with any spiritual
+idea; because the spiritual world is not in space and time, like the
+natural world, but in the appearances of space and time. In this respect
+also spiritual thoughts and perceptions differ from natural; therefore
+you can think of the essence and omnipresence of God from eternity, that
+is, of God before the creation of the world, since you think of the
+essence of God from eternity abstracted from time, and of his
+omnipresence abstracted from space, and thus comprehend such things as
+transcend the ideas of the natural man." I then related to them, how I
+once thought of the essence and omnipresence of God from eternity, that
+is of God before the creation of the world; and that because I could not
+yet remove spaces and times from the ideas of my thought, I was brought
+into anxiety; for the idea of nature entered instead of God: but it was
+said to me, "Remove the ideas of space and time, and you will see." I
+did so and then I saw; and from that time I was enabled to think of God
+from eternity, and not of nature from eternity; because God is in all
+time without time, and in all space without space, whereas nature in all
+time is in time, and in all space in space; and nature with her time and
+space, must of necessity have a beginning and a birth, but not God who
+is without time, and space; therefore nature is from God, not from
+eternity, but in time, that is, together with her time and space.
+
+329. After the chief teacher and the rest of the assembly had left me,
+some boys who were also engaged in the gymnasian exercise, followed me
+home, and stood near me for a little while as I was writing: and lo! at
+that instant they saw a moth running upon my paper, and asked in
+surprise what was the name of that nimble little creature? I said, "It
+is called a moth; and I will tell you some wonderful things respecting
+it. This little animal contains in itself as many members and viscera as
+there are in a camel, such as brains, hearts, pulmonary pipes, organs of
+sense, motion, and generation, a stomach, intestines, and several
+others; and each of these organs consists of fibres, nerves,
+blood-vessels, muscles, tendons, membranes; and each of these of still
+purer parts, which escape the observation of the keenest eye." They then
+said that this little animal appeared to them just like a simple
+substance; upon which I said, "There are nevertheless innumerable things
+within it. I mention these things that you may know, that the case is
+similar in regard to every object which appears before you as one,
+simple and least, as well in your actions as in your affections and
+thoughts. I can assure you that every grain of thought, that every drop
+of your affection, is divisible _ad infinitum_: and that in proportion
+as your ideas are divisible, so you are wise. Know then, that every
+thing divided is more and more multiple, and not more and more simple;
+because what is continually divided approaches nearer and nearer to the
+infinite, in which all things are infinitely. What I am now observing to
+you is new and heretofore unheard of." When I concluded, the boys took
+their leave of me, and went to the chief teacher, and intreated him to
+take an opportunity to propose in the gymnasium somewhat new and unheard
+of as a problem. He inquired, "What?" they said, "That every thing
+divided is more and more multiple, and not more and more simple; because
+it approaches nearer and nearer to the infinite, in which all things are
+infinitely:" and he pledged himself to propose it, and said, "I see
+this, because I have perceived that one natural idea contains
+innumerable spiritual ideas; yea, that one spiritual idea contains
+innumerable celestial ideas. Herein is grounded the difference between
+the celestial wisdom of the angels of the third heaven, and the
+spiritual wisdom of the angels of the second heaven, and also the
+natural wisdom of the angels of the last heaven and likewise of men."
+
+330. THE SECOND MEMORABLE RELATION. I once heard a pleasant discussion
+between some men respecting the female sex, whether it be possible for a
+woman to love her husband, who constantly loves her own beauty, that is,
+who loves herself from her form. They agreed among themselves first,
+that women have two-fold beauty; one natural, which is that of the face
+and body, and the other spiritual which is that of the love and manners;
+they agreed also, that these two kinds of beauty are often divided in
+the natural world, and are always united in the spiritual world; for in
+the latter world beauty is the form of the love and manners; therefore
+after death it frequently happens that deformed women become beauties,
+and beautiful women become deformities. While the men were discussing
+this point, there came some wives, and said, "Admit of our presence;
+because what you are discussing, you have learned by science, but we are
+taught it by experience; and you likewise know so little of the love of
+wives, that it scarcely amounts to any knowledge. Do you know that the
+prudence of the wives' wisdom consists in hiding their love from their
+husbands in the inmost recess of their bosoms, or in the midst of their
+hearts?" The discussion then proceeded; and the FIRST CONCLUSION made by
+the men was, That every woman is willing to appear beautiful as to face
+and manners, because she is born an affection of love, and the form of
+this affection is beauty; therefore a woman that is not desirous to be
+beautiful, is not desirous to love and to be loved, and consequently is
+not truly a woman. Hereupon the wives observed, "The beauty of a woman
+resides in soft tenderness, and consequently in exquisite sensibility;
+hence comes the woman's love for the man, and the man's for the woman.
+This possibly you do not understand." The SECOND CONCLUSION of the men
+was, That a woman before marriage is desirous to be beautiful for the
+men, but after marriage, if she be chaste, for one man only, and not for
+the men. Hereupon the wives observed. "When the husband has sipped the
+natural beauty of the wife, he sees it no longer, but sees her spiritual
+beauty; and from this he re-loves, and recalls the natural beauty, but
+under another aspect." The THIRD CONCLUSION of their discussion was,
+That if a woman after marriage is desirous to appear beautiful in like
+manner as before marriage, she loves the men, and not a man: because a
+woman loving herself from her beauty is continually desirous that her
+beauty should be sipped; and as this no longer appears to her husband,
+as you observed, she is desirous that it may be sipped by the men to
+whom it appears. It is evident that such a one has a love of the sex,
+and not a love of one of the sex. Hereupon the wives were silent; yet
+they murmured, "What woman is so void of vanity, as not to desire to
+seem beautiful to the men also, at the same time that she seems
+beautiful to one man only?" These things were heard by some wives from
+heaven, who were beautiful, because they were heavenly affections. They
+confirmed the conclusions of the men; but they added, "Let them only
+love their beauty and its ornaments for the sake of their husbands, and
+from them."
+
+331. Those three wives being indignant that the three conclusions of the
+men were confirmed by the wives from heaven, said to the men, "You have
+inquired whether a woman that loves herself from her beauty, loves her
+husband; we in our turn will therefore inquire whether a man who loves
+himself from his intelligence, can love his wife. Be present and hear."
+This was their FIRST CONCLUSION; No wife loves her husband on account of
+his face, but on account of his intelligence in his business and
+manners: know therefore, that a wife unites herself with a man's
+intelligence and thereby with the man: therefore if a man loves himself
+on account of his intelligence, he withdraws it from the wife into
+himself, whence comes disunion and not union: moreover to love his own
+intelligence is to be wise from himself, and this is to be insane;
+therefore it is to love his own insanity. Hereupon the men observed,
+"Possibly the wife unites herself with the man's strength or ability."
+At this the wives smiled, saying, "There is no deficiency of ability
+while the man loves the wife from intelligence; but there is if he loves
+her from insanity. Intelligence consists in loving the wife only: and in
+this love there is no deficiency of ability; but insanity consists in
+not loving the wife but the sex, and in this love there is a deficiency
+of ability. You comprehend this." The SECOND CONCLUSION was; We women
+are born into the love of the men's intelligence; therefore if the men
+love their own intelligence, it cannot be united with its genuine love,
+which belongs to the wife; and if the man's intelligence is not united
+with its genuine love, which belongs to the wife, it becomes insanity
+grounded in haughtiness, and conjugial love becomes cold. What woman in
+such case can unite her love to what is cold; and what man can unite the
+insanity of his haughtiness to the love of intelligence? But the men
+said, "Whence has a man honor from his wife but by her magnifying his
+intelligence?" The wives replied, "From love, because love honors; and
+honor cannot be separated from love, but love maybe from honor."
+Afterwards they came to this THIRD CONCLUSION; You seemed as if you
+loved your wives; and you do not see that you are loved by them, and
+thus that you re-love; and that your intelligence is a receptacle: if
+therefore you love your intelligence in yourselves, it becomes the
+receptacle of your love; and the love of _proprium_ (or self-hood),
+since it cannot endure an equal, never becomes conjugial love; but so
+long as it prevails, so long it remains adulterous. Hereupon the men
+were silent; nevertheless they murmured, "What is conjugial love?" Some
+husbands in heaven heard what passed, and confirmed thence the three
+conclusions of the wives.
+
+       *       *       *       *       *
+
+ON POLYGAMY.
+
+332. The reason why polygamical marriages are absolutely condemned by
+the Christian world cannot be clearly seen by any one, whatever powers
+of acute and ingenious investigation he may possess, unless he be
+previously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THAT
+THIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THE
+LORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITS
+FELICITIES. Unless these knowledges precede, and as it were lay the
+first stone, it is in vain for the mind to desire to draw from the
+understanding any reasons for the condemnation of polygamy by the
+Christian world, which should be satisfactory, and on which it may
+firmly stand, as a house upon its stone or foundation. It is well known,
+that the institution of monogamical marriage is founded on the Word of
+the Lord, "_That whosoever putteth away his wife, except on account of
+whoredom, and marrieth another, committeth adultery; and that from the
+beginning, or from the first establishment of marriages, it was
+(ordained), that two should become one flesh; and that man should not
+separate what God hath joined together_," Matt. xix. 3-12. But although
+the Lord spake these words from the divine law inscribed on marriages,
+still if the understanding cannot support that law by some reason of its
+own, it may so warp it by the turnings and windings to which it is
+accustomed, and by sinister interpretations, as to render its principle
+obscure and ambiguous, and at length affirmative negative;--affirmative,
+because it is also grounded in the civil law; and negative, because it
+is not grounded in a rational view of those words. Into this principle
+the human mind will fall, unless it be previously instructed respecting
+the above-mentioned knowledges, which may be serviceable to the
+understanding as introductory to its reasons: these knowledges are, that
+there exists a love truly conjugial; that this love can only possibly
+exist between two; nor between two, except from the Lord alone; and that
+into this love is inserted heaven with all its felicities. But these,
+and several other particulars respecting the condemnation of polygamy by
+the Christian world, we will demonstrate in the following order: I.
+_Love truly conjugial can only exist with one wife, consequently neither
+can friendship, confidence, ability truly conjugial, and such
+conjunction of minds that two may be one flesh._ II. _Thus celestial
+blessednesses, spiritual satisfactions, and natural delights, which from
+the beginning were provided for those who are in love truly conjugial,
+can only exist with one wife._ III. _All those things can only exist
+from the Lord alone; and they do not exist with any but those who come
+to him alone, and at the same time live according to his commandments._
+IV. _Consequently, love truly conjugial, with its felicities, can only
+exist with those who are of the Christian church._ V. _Therefore a
+Christian is not allowed to marry more than one wife._ VI. _If a
+Christian marries several wives, he commits not only natural but also
+spiritual adultery._ VII. _The Israelitish nation was permitted to marry
+several wives, because they had not the Christian church, and
+consequently love truly conjugial could not exist with them._ VIII. _At
+this day the Mahometans are permitted to marry several wives, because
+they do not acknowledge the Lord Jesus Christ to be one with Jehovah the
+Father, and thereby to be the God of heaven and earth; and hence they
+cannot receive love truly conjugial._ IX. _The Mahometan heaven is out
+of the Christian heaven and is divided into two heavens, the inferior
+and the superior; and only those are elevated into their superior heaven
+who renounce concubines and live with one wife, and acknowledge our Lord
+as equal to God the Father, to whom is given dominion over heaven and
+earth._ X. _Polygamy is lasciviousness._ XI. _Conjugial chastity,
+purity, and sanctity, cannot exist with polygamists._ XII. _Polygamists,
+so long as they remain such, cannot become spiritual._ XIII. _Polygamy
+is not sin with those who live in it from a religious notion._ XIV.
+_That polygamy is not sin with those who are in ignorance respecting the
+Lord._ XV. _That of these, although polygamists, such are saved as
+acknowledge God, and from a religious notion live according to the civil
+laws of justice._ XVI. _But none either of the latter or of the former
+can be associated with the angels in the Christian heavens._ We proceed
+to an explanation of each article.
+
+333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLY
+NEITHER CAN FRIENDSHIP, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH A
+CONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love truly
+conjugial is at this day so rare as to be generally unknown, is a
+subject which has been occasionally inquired into above; that
+nevertheless such love actually exists, was demonstrated in its proper
+chapter, and occasionally in following chapters. But apart from such
+demonstration, who does not know that there is such a love, which, for
+excellency and satisfaction, is paramount to all other loves, so that
+all other loves in respect to it are of little account? That it exceeds
+self-love, the love of the world, and even the love of life, experience
+testifies in a variety of cases. Have there not been, and are there not
+still, instances of men, who for a woman, the dear and desired object of
+their wishes, prostrate themselves on their knees, adore her as a
+goddess, and submit themselves as the vilest slaves to her will and
+pleasure? a plain proof that this love exceeds the love of self. Have
+there not been, and are there not still instances of men, who for such a
+woman, make light of wealth, yea of treasures presented in prospect, and
+are also prodigal of those which they possess? a plain proof that this
+love exceeds the love of the world. Have there not been, and are there
+not still, instances of men who for such a woman, account life itself as
+worthless, and desire to die rather than be disappointed in their
+wishes, as is evidenced by the many fatal combats between rival lovers
+on such occasions? a plain proof that this love exceeds the love of
+life. Lastly, have there not been, and are there not still, instances of
+men, who for such a woman, have gone raving mad in consequence of being
+denied a place in her favor? From such a commencement of this love in
+several cases, who cannot rationally conclude, that, from its essence,
+it holds supreme dominion over every other love; and that the man's soul
+in such case is in it, and promises itself eternal blessedness with the
+dear and desired object of its wishes? And who can discover, let him
+make what inquiry he pleases, any other cause of this than that he has
+devoted his soul and heart to one woman? for if the lover, while he is
+in that state, had the offer made him of choosing out of the whole sex
+the worthiest, the richest, and the most beautiful, would he not despise
+the offer, and adhere to her whom he had already chosen, his heart being
+riveted to her alone? These observations are made in order that you may
+acknowledge, that conjugial love of such super-eminence exists, while
+one of the sex alone is loved. What understanding which with quick
+discernment attends to a chain of connected reasonings, cannot hence
+conclude, that if a lover from his inmost soul constantly persisted in
+love to that one, he would attain those eternal blessednesses which he
+promised himself before consent, and promises in consent? That he also
+does attain them if he comes to the Lord, and from him lives a life of
+true religion, was shewn above. Who but the Lord enters the life of man
+from a superior principle, and implants therein internal celestial joys,
+and transfers them to the derivative principles which follow in order;
+and the more so, while at the same time he also bestows an enduring
+strength or ability? It is no proof that such love does not exist, or
+cannot exist, to urge that it is not experienced in one's self, and in
+this or that person.
+
+334. Since love truly conjugial unites the souls and hearts of two
+persons, therefore also it is united with friendship, and by friendship
+with confidence, and makes each conjugial, and so exalts them above
+other friendships and confidences, that as that love is the chief love,
+so also that friendship and that confidence are the chief: that this is
+the case also with ability, is plain from several reasons, some of which
+are discovered in the SECOND MEMORABLE RELATION that follows this
+chapter; and from this ability follows the endurance of that love. That
+by love truly conjugial two consorts become one flesh, was shewn in a
+separate chapter, from n. 156-183.
+
+335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATISFACTIONS, AND
+NATURAL DELIGHTS, WHICH FROM THE BEGINNING WERE PROVIDED FOR THOSE WHO
+ARE IN LOVE TRULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They are
+called celestial blessednesses, spiritual satisfactions, and natural
+delights, because the human mind is distinguished into three regions, of
+which the highest is called celestial, the second spiritual, and the
+third natural; and those three regions, with such as are principled in
+love truly conjugial, are open, and influx follows in order according to
+the openings. And as the pleasantnesses of that love are most eminent in
+the highest regions, they are perceived as blessednesses, and as in the
+middle region they are less eminent, they are perceived as
+satisfactions, and lastly, in the lowest region, as delights: that there
+are such blessednesses, satisfactions, and delights, and that they are
+perceived and felt, appears from the MEMORABLE RELATIONS in which they
+are described. The reason why all those happinesses were from the
+beginning provided for those who are principled in love truly conjugial,
+is, because there is an infinity of all blessednesses in the Lord, and
+he is divine love; and it is the essence of love to desire to
+communicate all its goods to another whom it loves; therefore together
+with man he created that love, and inserted in it the faculty of
+receiving and perceiving those blessednesses. Who is of so dull and
+doting an apprehension as not to be able to see, that there is some
+particular love into which the Lord has collected all possible
+blessings, satisfactions, and delights?
+
+336. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORD ALONE; AND THEY
+DO NOT EXIST WITH ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVE
+ACCORDING TO HIS COMMANDMENTS. This has been proved above in many
+places; to which proofs it may be expedient to add, that all those
+blessings, satisfactions, and delights can only be given by the Lord,
+and therefore no other is to be approached. What other can be
+approached, when by him all things were made which are made, John i. 3;
+when he is the God of heaven and earth, Matt, xxviii. 18: when no
+appearance of God the father was ever seen, or his voice heard, except
+through him, John i. 18; chap. v. 37; chap. xiv. 6-11? From these and
+very many other passages in the Word, it is evident that the marriage of
+love and wisdom, or of good and truth, from which alone all marriages
+derive their origin, proceeds from him alone. Hence it follows, that the
+above love with its felicities exists with none but those who come to
+him; and the reason why it exists with those who live according to his
+commandments, is, because he is conjoined with them by love, John xiv.
+21-24.
+
+337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLY
+EXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason why
+conjugial love, such as was described in its proper chapter, n. 57-73,
+and in the following chapters, thus such as it is in its essence, exists
+only with those who are of the Christian church, is, because that love
+is from the Lord alone, and the Lord is not so known elsewhere as that
+he can be approached as God; also because that love is according to the
+state of the church with every one, n. 130, and the genuine state of the
+church is from no other source than from the Lord, and thus is with none
+but those who receive it from him. That these two principles are the
+beginnings, introductions, and establishments of that love, has been
+already confirmed by such abundance of evident and conclusive reasons,
+that it is altogether needless to say any thing more on the subject. The
+reason why conjugial love is nevertheless rare in the Christian world,
+n. 58-59, is, because few in that world approach the Lord, and among
+those there are some who indeed believe the church, but do not live
+accordingly; besides other circumstances which are unfolded in the
+APOCALYPSE REVEALED, where the present state of the Christian church is
+fully described. But nevertheless it is an established truth, that love
+truly conjugial can only exist with those who are of the Christian
+church; therefore also from this ground polygamy is in that church
+altogether rejected and condemned: that this also is of the divine
+providence of the Lord, appears very manifest to those who think justly
+concerning providence.
+
+338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONE
+WIFE. This follows as a conclusion from the confirmation of the
+preceding articles; to which this is to be added, that the genuine
+conjugial principle is more deeply inserted into the minds of
+Christians, than of the Gentiles who have embraced polygamy; and that
+hence the minds of Christians are more susceptible of that love than the
+minds of polygamists; for that conjugial principle is inserted in the
+interiors of the minds of Christians, because they acknowledge the Lord
+and his divine principle, and in the exteriors of their minds by civil
+laws.
+
+339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLY
+NATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marries
+several wives, commits natural adultery, is agreeable to the Lord's
+words, "_That it is not lawful to put away a wife, because from the
+beginning they were created to be one flesh; and that he who putteth
+away a wife without just cause, and marrieth another, committeth
+adultery_." Matt. xix. 3-12; thus still more does he commit adultery who
+does not put away his wife, but, while retaining her, connects himself
+with another. This law enacted by the Lord respecting marriages, has its
+internal ground in spiritual marriage; for whatever the Lord spoke was
+in itself spiritual; which is meant by this declaration, "_The words
+that I speak unto you are spirit and are life_," John vi. 63. The
+spiritual (sense) contained therein is this, that by polygamical
+marriage in the Christian world, the marriage of the Lord and the Church
+is profaned; in like manner the marriage of good and truth; and still
+more the Word, and with the Word the church; and the profanation of
+those things is spiritual adultery. That the profanation of the good and
+truth of the church derived from the Word corresponds to adultery, and
+hence is spiritual adultery; and that the falsification of good and
+truth has alike correspondence, but in a less degree, may be seen
+confirmed in the APOCALYPSE REVEALED, n. 134. The reason why by
+polygamical marriages among Christians the marriage of the Lord and the
+church is profaned, is, because there is a correspondence between that
+divine marriage and the marriages of Christians; concerning which, see
+above, n. 83-102; which correspondence entirely perishes, if one wife is
+joined to another; and when it perishes, the married man is no longer a
+Christian. The reason why by polygamical marriages among Christians the
+marriage of good and truth is profaned, is because from this spiritual
+marriage are derived marriages in the world; and the marriages of
+Christians differ from those of other nations in this respect, that as
+good loves truth, and truth good, and are a one, so it is with a wife
+and a husband; therefore if a Christian should join one wife to another,
+he would rend asunder in himself that spiritual marriage; consequently
+he would profane the origin of his marriage, and would thereby commit
+spiritual adultery. That marriages in the world are derived from the
+marriage of good and truth, may be seen above, n. 116-131. The reason
+why a Christian by polygamical marriage would profane the Word and the
+church, is, because the Word considered in itself is the marriage of
+good and truth, and the church in like manner, so far as this is derived
+from the Word; see above, n. 128-131. Now since a Christian is
+acquainted with the Lord, possesses the Word, and has also the church
+from the Lord by the Word, it is evident that he, much more than one who
+is not a Christian, has the faculty of being capable of being
+regenerated, and thereby of becoming spiritual, and also of attaining to
+love truly conjugial; for these things are connected together. Since
+those Christians who marry several wives, commit not only natural but
+also at the same time spiritual adultery, it follows that the
+condemnation of Christian polygamists after death is more grievous than
+that of those who commit only natural adultery. Upon inquiring into
+their state after death, I received for answer, that heaven is
+altogether closed in respect to them; that they appear in hell as lying
+in warm water in the recess of a bath, and that they thus appear at a
+distance, although they are standing on their feet, and walking, which
+is in consequence of their intestine frenzy; and that some of them are
+thrown into whirlpools in the borders of the worlds.
+
+340. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARRY SEVERAL WIVES,
+BECAUSE THEY HAD NOT THE CHRISTIAN CHURCH, AND CONSEQUENTLY LOVE TRULY
+CONJUGIAL COULD NOT EXIST WITH THEM. There are some at this day who are
+in doubt respecting the institution relative to monogamical marriages,
+or those of one man with one wife, and who are distracted by opposite
+reasonings on the subject; being led to suppose that because polygamical
+marriages were openly permitted in the case of the Israelitish nation
+and its kings, and in the case of David and Solomon, they are also in
+themselves permissible to Christians; but such persons have no distinct
+knowledge respecting the Israelitish nation and the Christian, or
+respecting the externals and internals of the church, or respecting the
+change of the church from external to internal by the Lord; consequently
+they know nothing from interior judgment respecting marriages. In
+general it is to be observed, that a man is born natural in order that
+he may be made spiritual; and that so long as he remains natural, he is
+in the night, and as it were asleep as to spiritual things; and that in
+this case he does not even know the difference between the external
+natural man and the internal spiritual. That the Christian church was
+not with the Israelitish nation, is known from the Word; for they
+expected the Messiah, as they still expect him, who was to exalt them
+above all other nations and people in the world: if therefore they had
+been told, and were still to be told, that the Messiah's kingdom is over
+the heavens, and thence over all nations, they would have accounted it
+an idle tale; hence they not only did not acknowledge Christ or the
+Messiah, our Lord, when he came into the world, but also barbarously
+took him away out of the world. From these considerations it is evident,
+that the Christian church was not, with that nation, as neither is it at
+this day; and those with whom the Christian church is not, are natural
+men both externally and internally: to such persons polygamy is not
+hurtful, since it is inherent in the natural man; for, in regard to love
+in marriages, the natural man perceives nothing but what has relation to
+lust. This is meant by these words of the Lord, "_That Moses, because of
+the HARDNESS OF THEIR HEARTS, suffered them to put away their wives: but
+that from the beginning it was not so_," Matt. xix. 8. He says that
+Moses permitted it, in order that it may be known that it was not the
+Lord (who permitted it). But that the Lord taught the internal spiritual
+man, is known from his precepts, and from the abrogation of the rituals
+which served only for the use of the natural man; from his precepts
+respecting washing, as denoting the purification of the internal man,
+Matt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respecting
+adultery, as denoting cupidity of the will, Matt. v. 28; respecting the
+putting away of wives, as being unlawful, and respecting polygamy, as
+not being agreeable to the divine law, Matt. xix. 3-9. These and several
+other things relating to the internal principle and the spiritual man,
+the Lord taught, because he alone opens the internals of human minds,
+and makes them spiritual, and implants these spiritual principles in the
+natural, that these also may partake of a spiritual essence: and this
+effect takes place if he is approached, and the life is formed according
+to his command merits, which in a summary are, to believe on him, and to
+shun evils because they are of and from the devil; also to do good
+works, because they are of the Lord and from the Lord; and in each case
+for the man to act as from himself, and at the same time to believe that
+all is done by the Lord through him. The essential reason why the Lord
+opens the internal spiritual man, and implants this in the external
+natural man, is, because every man thinks and acts naturally, and
+therefore could not perceive any thing spiritual, and receives it in his
+natural principle, unless the Lord had assumed the human natural, and
+had made this also divine. From these considerations now it appears a
+truth that the Israelitish nation was permitted to marry several wives,
+because the Christian church was not with them.
+
+341. VIII. AT THIS DAY THE MAHOMETANS ARE PERMITTED TO MARRY SEVERAL
+WIVES, BECAUSE THEY DO NOT ACKNOWLEDGE THE LORD JESUS CHRIST TO BE ONE
+WITH JEHOVAH THE FATHER, AND THEREBY TO BE THE GOD OF HEAVEN AND EARTH,
+AND HENCE CANNOT RECEIVE LOVE TRULY CONJUGIAL. The Mahometans, in
+conformity to the religion which Mahomet gave them, acknowledge Jesus
+Christ to be the Son of God and a grand prophet, and that he was sent
+into the world by God the Father to teach mankind; but not that God the
+Father and he are one, and that his divine and human (principle) are one
+person, united as soul and body, agreeably to the faith of all
+Christians as grounded in the Athanasian Creed; therefore the followers
+of Mahomet could not acknowledge our Lord to be any God from eternity,
+but only to be a perfect natural man; and this being the opinion
+entertained by Mahomet, and thence by his disciples, and they knowing
+that God is one, and that that God is he who created the universe,
+therefore they could do no other than pass by our Lord in their worship;
+and the more so, because they declare Mahomet also to be a grand
+prophet; neither do they know what the Lord taught. It is owing to this
+cause, that the interiors of their minds, which in themselves are
+spiritual, could not be opened: that the interiors of the mind are
+opened by the Lord alone, may be seen just above, n. 340. The genuine
+cause why they are opened by the Lord, when he is acknowledged to be the
+God of heaven and earth, and is approached, and with those who live
+according to his commandments, is, because otherwise there is no
+conjunction, and without conjunction there is no reception. Man is
+receptible of the Lord's presence and of conjunction with him. To come
+to him causes presence, and to live according to his commandments causes
+conjunction; his presence alone is without reception, but presence and
+conjunction together are with reception. On this subject I will impart
+the following new information from the spiritual world. Every one in
+that world, when he is thought of, is brought into view as present; but
+no one is conjoined to another except from the affection of love; and
+this is insinuated by doing what he requires, and what is pleasing to
+him. This circumstance, which is common in the spiritual world, derives
+its origin from the Lord, who, in this same manner, is present and is
+conjoined. The above observations are made in order to shew, that the
+Mahometans are permitted to marry several wives, because love truly
+conjugial, which subsists only between one man and one wife, was not
+communicable to them; since from their religious tenets they did not
+acknowledge the Lord to be equal to God the Father, and so to be the God
+of heaven and earth. That conjugial love with every one is according to
+the state of the church, may be seen above, at n. 130, and in several
+other places.
+
+342. IX. THE MAHOMETAN HEAVEN IS OUT OF THE CHRISTIAN HEAVEN AND IS
+DIVIDED INTO TWO HEAVENS, THE INFERIOR AND THE SUPERIOR; AND ONLY THOSE
+ARE ELEVATED INTO THEIR SUPERIOR HEAVEN WHO RENOUNCE CONCUBINES AND LIVE
+WITH ONE WIFE, AND ACKNOWLEDGE OUR LORD AS EQUAL TO GOD THE FATHER, TO
+WHOM IS GIVEN DOMINION OVER HEAVEN AND EARTH. Before we speak
+particularly to each of these points, it may be expedient to premise
+somewhat concerning the divine providence of the Lord in regard to the
+rise of Mahometanism. That this religion is received by more kingdoms
+than the Christian religion, may possibly be a stumbling-block to those
+who, while thinking of the divine providence, at the same time believe
+that no one can be saved that is not born a Christian; whereas the
+Mahometan religion is no stumbling-block to those who believe that all
+things are of the divine providence. These inquire in what respect the
+divine providence is manifested in the Mahometan religion; and they so
+discover in it this, that the Mahometan religion acknowledges our Lord
+to be the Son of God, the wisest of men, and a grand prophet, who came
+into the world to instruct mankind; but since the Mahometans have made
+the Koran the book of their religion, and consequently think much of
+Mahomet who wrote it, and pay him a degree of worship, therefore they
+think little respecting our Lord. In order to shew more fully that the
+Mahometan religion was raised up by the Lord's divine providence to
+destroy the idolatries of several nations, we will give a detail of the
+subject, beginning with the origin of idolatries. Previous to the
+Mahometan religion idolatrous worship prevailed throughout the whole
+world; because the churches before the Lord's coming were all
+representative; such also was the Israelitish church, in which the
+tabernacle, the garments of Aaron, the sacrifices, all things belonging
+to the temple at Jerusalem, and also the statutes, were representative.
+The ancients likewise had the science of correspondences, which is also
+the science of representations, the very essential science of the wise,
+which was principally cultivated by the Egyptians, whence their
+hieroglyphics were derived. From that science they knew what was
+signified by animals and trees of every kind, likewise by mountains,
+hills, rivers, fountains, and also by the sun, the moon, and the stars:
+by means of this science also they had a knowledge of spiritual things;
+since things represented, which were such as relate to the spiritual
+wisdom of the angels, were the origins (of those which represent). Now
+since all their worship was representative, consisting of mere
+correspondences, therefore they celebrated it on mountains and hills,
+and also in groves and gardens; and on this account they sanctified
+fountains, and in their adorations turned their faces to the rising sun:
+moreover they made graven horses, oxen, calves, and lambs; yea, birds,
+fishes, and serpents; and these they set in their houses and other
+places, in order, according to the spiritual things of the church to
+which they corresponded, or which they represented. They also set
+similar images in their temples, as a means of recalling to their
+remembrance the holy things of worship which they signified. In process
+of time, when the science of correspondences was forgotten, their
+posterity began to worship the very graven images as holy in themselves,
+not knowing that the ancients, their fathers, did not see anything holy
+in them, but only that according to correspondences they represented and
+thence signified holy things. Hence arose the idolatries which
+overspread the whole globe, as well Asia with its islands, as Africa and
+Europe. To the intent that all those idolatries might be eradicated, it
+came to pass of the Lord's divine providence, that a new religion,
+accommodated to the genius of the orientals, took its rise; in which
+something from each testament of the Word was retained, and which taught
+that the Lord had come into the world, and that he was a grand prophet,
+the wisest of all, and the Son of God. This was effected by means of
+Mahomet, from whom that religion took its name. From these
+considerations it is manifest, that this religion was raised up of the
+Lord's divine providence, and accommodated, as we have observed, to the
+genius of the orientals, to the end that it might destroy the idolatries
+of so many nations, and might give its professors some knowledge of the
+Lord, before they came into the spiritual world, as is the case with
+every one after death. This religion would not have been received by so
+many nations, neither could it have eradicated their idolatries, unless
+it had been made agreeable to their ideas; especially unless polygamy
+had been permitted; since without such permission, the orientals would
+have burned with the fire of filthy adultery more than the Europeans,
+and would have perished.
+
+343. The Mahometans also have their heaven; for all in the universe, who
+acknowledge a God, and from a religious notion shuns evils as sins
+against him, are saved. That the Mahometan heaven is distinguished into
+two, the inferior and the superior, I have heard from themselves: and
+that in the inferior heaven they live with several wives and concubines
+as in the world; but that those who renounce concubines and live with
+one wife, are elevated into the superior heaven. I have heard also that
+it is impossible for them to think of our Lord as one with the Father;
+but that it is possible for them to think of him as his equal, and that
+he has dominion over heaven and earth, because he is his Son; therefore
+such of them as are elevated by the Lord into their superior heaven,
+hold this belief.
+
+344. On a certain time I was led to perceive the quality of the heat of
+conjugial love with polygamists. I was conversing with one who
+personated Mahomet. Mahomet himself is never present, but some one is
+substituted in his place, to the end that those who are lately deceased
+may as it were see him. This substitute, after I had been talking with
+him at a distance, sent me an ebony spoon and other things, which were
+proofs that they came from him; at the same time a communication was
+opened for the heat of their conjugial love in that place, which seemed
+to me like the warm stench of a bath; whereupon I turned myself away,
+and the communication was closed.
+
+345. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this is, because its
+love is divided among several, and is the love of the sex, and the love
+of the external or natural man, and thus is not conjugial love, which
+alone is chaste. It is well known that polygamical love is divided among
+several, and divided love is not conjugial love, which cannot be divided
+from one of the sex; hence the former love is lascivious, and polygamy
+is lasciviousness. Polygamical love is the love of the sex, differing
+from it only in this respect, that it is limited to a number, which the
+polygamist may determine, and that it is bound to the observance of
+certain laws enacted for the public good; also that it is allowed to
+take concubines at the same time as wives; and thus, as it is the love
+of the sex, it is the love of lasciviousness. The reason why polygamical
+love is the love of the external or natural man is, because it is
+inherent in that man; and whatever the natural man does from himself is
+evil, from which he cannot be released except by elevation into the
+internal spiritual man, which is effected solely by the Lord; and evil
+respecting the sex, by which the natural man is influenced, is whoredom;
+but since whoredom is destructive of society, instead thereof was
+induced its likeness, which is called polygamy. Every evil into which a
+man is born from his parents, is implanted in his natural man, but not
+any in his spiritual man; because into this he is born from the Lord.
+From what has now been adduced, and also from several other reasons, it
+may evidently be seen, that polygamy is lasciviousness.
+
+346. XI. CONJUGIAL CHASTITY, PURITY, AND SANCTITY CANNOT EXIST WITH
+POLYGAMISTS. This follows from what has been just now proved, and
+evidently from what was demonstrated in the chapter ON THE CHASTE
+PRINCIPLE AND THE NON-CHASTE; especially from these articles of that
+chapter, namely, that a chaste, pure, and holy principle is predicated
+only of monogamical marriages, or of the marriage of one man with one
+wife, n. 141; also, that love truly conjugial is essential chastity, and
+that hence all the delights of that love, even the ultimate, are chaste,
+n. 143, 144; and moreover from what was adduced in the chapter ON LOVE
+TRULY CONJUGIAL, namely, that love truly conjugial, which is that of one
+man with one wife, from its origin and correspondence, is celestial,
+spiritual, holy, and clean above every other love, n. 64. Now since
+chastity, purity, and sanctity exist only in love truly conjugial, it
+follows, that it neither does nor can exist in polygamical love.
+
+347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, CANNOT BECOME
+SPIRITUAL. To become spiritual is to be elevated out of the natural,
+that is, out of the light and heat of the world, into the light and heat
+of heaven. Respecting this elevation no one knows anything but he that
+is elevated; nevertheless the natural man, although not elevated,
+perceives no other than that he is; because he can elevate his
+understanding into the light of heaven, and think and talk spiritually,
+like the spiritual man; but if the will does not at the same time follow
+the understanding to its altitude, he is still not elevated; for he does
+not remain in that elevation, but in a short time lets himself down to
+his will, and there fixes his station. It is said the will, but it is
+the love that is meant at the same time; because the will is the
+receptacle of the love; for what a man loves, that he wills. From these
+few considerations it may appear, that a polygamist, so long as he
+remains such, or what is the same, a natural man, so long as he remains
+such, cannot be made spiritual.
+
+348. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN IT FROM A
+RELIGIOUS NOTION. All that which is contrary to religion is believed to
+be sin, because it is contrary to God; and on the other hand, all that
+which agrees with religion, is believed not to be sin, because it agrees
+with God; and as polygamy existed with the sons of Israel from a
+principle of religion, and exists at this day with the Mahometans, it
+could not, and cannot, be imputed to them as sin. Moreover, to prevent
+its being sin to them, they remain natural, and do not become spiritual;
+and the natural man cannot see that there is any sin in such things as
+belong to the received religion: this is seen only by the spiritual man.
+It is on this account, that although the Mahometans are taught by the
+Koran to acknowledge our Lord as the Son of God, still they do not come
+to him, but to Mahomet; and so long they remain natural, and
+consequently do not know that there is in polygamy any evil, or indeed
+any lasciviousness. The Lord also saith, "_If ye were blind ye would not
+have sin; but now ye say, We see, therefore your sin remaineth_," John
+ix. 41. Since polygamy cannot convict them of sin, therefore after death
+they have their heavens, n. 342, 343; and their joys there according to
+life.
+
+349. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE RESPECTING
+THE LORD. This is, because love truly conjugial is from the Lord alone,
+and cannot be imparted by the Lord to any but those who know him,
+acknowledge him, believe on him, and live the life which is from him;
+and those to whom that love cannot be imparted know no other than that
+the love of the sex and conjugial love are the same thing; consequently
+also polygamy. Moreover, polygamists, who know nothing of the Lord,
+remain natural: for a man (_homo_) is made spiritual only from the Lord;
+and that is not imputed to the natural man as sin, which is according to
+the laws of religion and at the same time of society: he also acts
+according to his reason; and the reason of the natural man is in mere
+darkness respecting love truly conjugial; and this love in excellence is
+spiritual. Nevertheless the reason of polygamists is taught from
+experience, that both public and private peace require that promiscuous
+lust in general should be restrained, and be left to every one within
+his own house: hence comes polygamy.
+
+350. It is well known, that a man (_homo_) by birth is viler than the
+beasts. All the beasts are born into the knowledges corresponding to the
+love of their life; for as soon as they are born, or are hatched from
+the egg, they see, hear, walk, know their food, their dam, their friends
+and foes; and soon after this they show attention to the sex, and to the
+affairs of love, and also to the rearing of their offspring. Man alone,
+at his birth, knows nothing of this sort; for no knowledge is connate to
+him; he has only the faculty and inclination of receiving those things
+which relate to knowledge and love; and if he does not receive these
+from others, he remains viler than a beast. That man is born in this
+condition, to the end that he may attribute nothing to himself, but to
+others, and at length every thing of wisdom and of the love thereof to
+God alone, and may hence become an image of God, see the MEMORABLE
+RELATION, n. 132-136. From these considerations it follows, that a man
+who does not learn from others that the Lord has come into the world,
+and that he is God, and has only acquired some knowledge respecting
+religion and the laws of his country, is not in fault if he thinks no
+more of conjugial love than of the love of the sex, and if he believes
+polygamical love to be the only conjugial love. The Lord leads such
+persons in their ignorance; and by his divine auspices providently
+withdraws from the imputation of guilt those who, from a religious
+notion, shun evils as sins, to the end that they may be saved; for every
+man is born for heaven, and no one for hell; and every one comes into
+heaven (by influence) from the Lord, and into hell (by influence) from
+himself.
+
+351. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ARE SAVED AS ACKNOWLEDGE A
+GOD, AND FROM A RELIGIOUS NOTION LIVE ACCORDING TO THE CIVIL LAWS OF
+JUSTICE. All throughout the world who acknowledge a God and live
+according to the civil laws of justice from a religious notion, are
+saved. By the civil laws of justice we mean such precepts as are
+contained in the Decalogue, which forbid murder, theft, adultery, and
+false witness. These precepts are the civil laws of justice in all the
+kingdoms of the earth; for without them no kingdom could subsist. But
+some are influenced in the practice of them by fear of the penalties of
+the law, some by civil obedience, and some also by religion; these last
+are saved, because in such case God is in them; and every one, in whom
+God is, is saved. Who does not see, that among the laws given to the
+sons of Israel, after they had left Egypt, were those which forbid
+murder, adultery, theft, and false witness, since without those laws
+their communion or society could not subsist? and yet these laws were
+promulgated by Jehovah God upon Mount Sinai with a stupendous miracle:
+but the cause of their being so promulgated was, that they might be also
+laws of religion, and thus that the people might practise them not only
+for the sake of the good of society, but also for the sake of God, and
+that when they practised them from a religious notion for the sake of
+God, they might be saved. From these considerations it may appear, that
+the pagans, who acknowledge a God, and live according to the civil laws
+of justice, are saved; since it is not their fault that they know
+nothing of the Lord, consequently nothing of the chastity of the
+marriage with one wife. For it is contrary to the divine justice to
+condemn those who acknowledge a God, and from their religion practise
+the laws of justice, which consist in shunning evils because they are
+contrary to God, and in doing what is good because it is agreeable to
+God.
+
+352. XVI. BUT NONE EITHER OF THE LATTER OR OF THE FORMER CAN BE
+ASSOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVENS. The reason of this
+is, because in the Christian heavens there are celestial light, which is
+divine truth, and celestial heat, which is divine love; and these two
+discover the quality of goods and truths, and also of evils and falses;
+hence, there is no communication between the Christian and the Mahometan
+heavens, and in like manner between the heavens of the Gentiles. If
+there were a communication, none could have been saved but those who
+were in celestial light and at the same time in celestial heat from the
+Lord; yea neither would these be saved if there was a conjunction of the
+heavens: for in consequence of conjunction all the heavens would so far
+fall to decay that the angels would not be able to subsist; for an
+unchaste and lascivious principle would flow from the Mahometans into
+the Christian heaven, which in that heaven could not be endured; and a
+chaste and pure principle would flow from the Christians into the
+Mahometan heaven, which again could not be there endured. In such case,
+in consequence of communication and thence of conjunction, the Christian
+angels would become natural and thereby adulterers; or if they remained
+spiritual, they would be continually sensible of a lascivious principle
+about them, which would intercept all the blessedness of their life. The
+case would be somewhat similar with the Mahometan heaven: for the
+spiritual principles of the Christian heaven would continually encompass
+and torment them, and would take away all the delight of their life, and
+would moreover insinuate that polygamy is sin, whereby they would be
+continually eluded. This is the reason why all the heavens are
+altogether distinct from each other, so that there is no connection
+between them, except by an influx of light and heat from the Lord out of
+the sun, in the midst of which he is: and this influx enlightens and
+vivifies everyone according to his reception; and reception is according
+to religion. This communication is granted, but not a communication of
+the heavens with each other.
+
+       *       *       *       *       *
+
+353. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was once
+in the midst of the angels and heard their conversation. It was
+respecting intelligence and wisdom; that a man perceives no other than
+that each is in himself, and thus that whatever he thinks from his
+understanding and intends from his will, is from himself; when
+nevertheless not the least portion thereof is from the man, but only the
+faculty of receiving the things of the understanding and the will from
+God: and as every man (_homo_) is by birth inclined to love himself, it
+was provided from creation, to prevent man's perishing by self-love and
+the conceit of his own intelligence, that that love of the man (_vir_)
+should be transferred into the wife, and that in her should be implanted
+from her birth a love for the intelligence and wisdom of her husband,
+and thereby a love for him; therefore the wife continually attracts to
+herself her husband's conceit of his own intelligence, and extinguishes
+it in him, and vivifies it in herself, and thus changes it into
+conjugial love, and fills it with unbounded pleasantnesses. This is
+provided by the Lord, lest the conceit of his own intelligence should so
+far infatuate the man, as to lead him to believe that he has
+understanding and wisdom from himself and not from the Lord, and thereby
+make him willing to eat of the tree of the knowledge of good and evil,
+and thence to believe himself like unto God, and also a god, as the
+serpent, which was the love of his own intelligence, said and persuaded
+him: wherefore the man (_homo_) after eating was cast out of paradise,
+and the way to the tree of life was guarded by a cherub. Paradise,
+spiritually understood, denotes intelligence; to eat of the tree of
+life, in a spiritual sense, is to be intelligent and wise from the Lord;
+and to eat of the tree of the knowledge of good and evil, in a spiritual
+sense, is to be intelligent and wise from self.
+
+354. The angels having finished this conversation departed; and there
+came two priests, together with a man who in the world had been an
+ambassador of a kingdom, and to them I related what I had heard from the
+angels. On hearing this they began to dispute with each other about
+intelligence and wisdom, and the prudence thence derived, whether they
+are from God or from man. The dispute grew warm. All three in heart
+believed that they are from man because they are in man, and that the
+perception and sensation of its being so confirm it; but the priests,
+who on this occasion were influenced by theological zeal, said that
+there is nothing of intelligence and wisdom, and thus nothing of
+prudence from man; and when the ambassador retorted, that in such case
+there is nothing of thought from man, they assented to it. But as it was
+perceived in heaven, that all the three were in a similar belief, it was
+said to the ambassador, "Put on the garments of a priest, and believe
+that you are one, and then speak." He did so; and instantly he declared
+aloud that nothing of intelligence and wisdom, and consequently nothing
+of prudence, can possibly exist but from God; and he proved it with his
+usual eloquence full of rational arguments. It is a peculiar
+circumstance in the spiritual world, that a spirit thinks himself to be
+such as is denoted by the garment he wears; because in that world the
+understanding clothes every one. Afterwards, a voice from heaven said to
+the two priests, "Put off your own garments, and put on those of
+political ministers, and believe yourselves to be such." They did so;
+and in this case they at the same time thought from their interior self,
+and spoke from arguments which they had inwardly cherished in favor of
+man's own intelligence. At that instant there appeared a tree near the
+path; and it was said to them, "It is the tree of the knowledge of good
+and evil; take heed to yourselves lest ye eat of it." Nevertheless all
+the three, infatuated by their own intelligence, burned with a desire to
+eat of it, and said to each other, "Why should not we? Is not the fruit
+good?" And they went to it and eat of it. Immediately all the three, as
+they were in a like faith, became bosom friends; and they entered
+together into the way of self-intelligence, which led into hell:
+nevertheless I saw them return thence, because they were not yet
+prepared.
+
+355. THE SECOND MEMORABLE RELATION. On a time as I was looking into the
+spiritual world, I saw in a certain green field some men, whose garments
+were like those worn by men of this world; from which circumstance I
+knew that they were lately deceased. I approached them and stood near
+them, that I might hear what they were conversing about. Their
+conversation was about heaven; and one of them who knew something
+respecting it, said, "In heaven there are wonderful things, such as no
+one can believe unless he has seen them: there are paradisiacal gardens,
+magnificent palaces constructed according to the rules of architecture,
+because the work of the art itself, resplendent with gold; in the front
+of which are columns of silver; and on the columns heavenly forms made
+of precious stones; also houses of jasper and sapphire, in the front of
+which are stately porticos, through which the angels enter; and within
+the houses handsome furniture, which no art or words can describe. The
+angels themselves are of both sexes: there are youths and husbands, also
+maidens and wives: maids so beautiful, that nothing in the world bears
+any resemblance to their beauty; and wives still more beautiful, who are
+genuine images of celestial love, and their husbands images of celestial
+wisdom; and all these are ever approaching the full bloom of youth; and
+what is more, they know no other love of the sex than conjugial love;
+and, what you will be surprised to hear, the husbands there have a
+perpetual faculty of enjoyment." When the novitiate spirits heard that
+no other love of the sex prevailed in heaven than conjugial love, and
+that they had a perpetual faculty of enjoyment, they smiled at each
+other, and said, "What you tell us is incredible; there cannot be such a
+faculty: possibly you are amusing us with idle tales." But at that
+instant a certain angel from heaven unexpectedly stood in the midst of
+them, and said, "Hear me, I beseech you; I am an angel of heaven, and
+have lived now a thousand years with my wife, and during that time have
+been in the same flower of my age in which you here see me. This is in
+consequence of the conjugial love in which I have lived with my wife;
+and I can affirm, that the above faculty has been and is perpetual with
+me; and because I perceive that you believe this to be impossible, I
+will talk with you on the subject from a ground of rational argument
+according to the light of your understanding. You do not know anything
+of the primeval state of man, which you call a state of integrity. In
+that state all the interiors of the mind were open even to the Lord; and
+hence they were in the marriage of love and wisdom, or of good and
+truth; and as the good of love and the truth of wisdom perpetually love
+each other, they also perpetually desire to be united; and when the
+interiors of the mind are open, the conjugial spiritual love flows down
+freely with its perpetual endeavour, and presents the above faculty. The
+very soul of a man (_homo_), being in the marriage of good and truth, is
+not only in the perpetual endeavour of that union, but also in the
+perpetual endeavour of the fructification and production of its own
+likeness; and since the interiors of a man even from the soul are open
+by virtue of that marriage, and the interiors continually regard as an
+end the effect in ultimates that they may exist, therefore that
+perpetual endeavor for fructifying and producing its like, which is the
+property of the soul, becomes also of the body: and since the ultimate
+of the operation of the soul in the body with two conjugial partners is
+into the ultimates of love therein, and these depend on the state of the
+soul, it is evident whence they derive this perpetuality. Fructification
+also is perpetual, because the universal sphere of generating and
+propagating the celestial things which are of love, and the spiritual
+things which are of wisdom, and thence the natural things which are of
+offspring, proceeds from the Lord, and fills all heaven and all the
+world; and that celestial sphere fills the souls of all men, and
+descends through their minds into the body even to its ultimates, and
+gives the power of generating. But this cannot be the case with any but
+those with whom a passage is open from the soul through the superior and
+inferior principles of the mind into the body to its ultimates, as is
+the case with those who suffer themselves to be led back by the Lord
+into the primeval state of creation. I can confirm that now for a
+thousand years I have never wanted faculty, strength, or vigor, and that
+I am altogether a stranger to any diminution of powers, which are
+continually renewed by the influx of the above-mentioned sphere, and in
+such case also cheer the mind (_animum_), and do not make it sad, as is
+the case with those who suffer the loss of those powers. Moreover love
+truly conjugial is just like the vernal heat, from the influx of which
+all things tend to germination and fructification; nor is there any
+other heat in our heaven: wherefore with conjugial partners in that
+heaven there is spring in its perpetual _conatus_, and it is this
+perpetual _conatus_ from which the above virtue is derived. But
+fructifications with us in heaven are different from those with men on
+earth. With us fructifications are spiritual, which are the
+fructifications of love and wisdom, or of good and truth: the wife from
+the husband's wisdom receives into herself the love thereof; and the
+husband from the love thereof in the wife receives into himself wisdom;
+yea the wife is actually formed into the love of the husband's wisdom,
+which is effected by her receiving the propagations of his soul with the
+delight arising therefrom, in that she desires to be the love of her
+husband's wisdom: thus from a maiden she becomes a wife and a likeness.
+Hence also love with its inmost friendship with the wife, and wisdom
+with its happiness with the husband, are continually increasing, and
+this to eternity. This is the state of the angels of heaven." When the
+angel had thus spoken, he looked at those who had lately come from the
+world, and said to them, "You know that, while you were in the vigor of
+love, you loved your married partners; but when your appetite was
+gratified, you regarded them with aversion; but you do not know that we
+in heaven do not love our married partners in consequence of that vigor,
+but that we have vigor in consequence of love and derived from it; and
+that as we perpetually love our married partners, we have perpetual
+vigor: if therefore you can invert the state, you may be able to
+comprehend this. Does not he who perpetually loves a married partner,
+love her with the whole mind and with the whole body? for love turns
+every thing of the mind and of the body to that which it loves; and as
+this is done reciprocally, it conjoins the objects so that they become a
+one." He further said, "I will not speak to you of the conjugial love
+implanted from the creation in males and females, and of their
+inclination to legitimate conjunction, or of the faculty of
+prolification in the males, which makes one with the faculty of
+multiplying wisdom from the love of truth; and that so far as a man
+loves wisdom from the love thereof, or truth from good, so far he is in
+love truly conjugial and in its attendant vigor."
+
+356. When he had spoken these words, the angel was silent; and from the
+spirit of his discourse the novitiates comprehended that a perpetual
+faculty of enjoyment is communicable; and as this consideration rejoiced
+their minds, they exclaimed, "O how happy is the state of angels! We
+perceive that you in the heavens remain for ever in a state of youth,
+and thence in the vigor of that age; but tell us how we also may enjoy
+that vigor." The angel replied, "Shun adulteries as internal, and
+approach the Lord, and you will possess it." They said, "We will do so."
+But the angel replied, "You cannot shun adulteries as infernal evils,
+unless you in like manner shun all other evils, because adulteries are
+the complex of all; and unless you shun them, you cannot approach the
+Lord; for the Lord receives no others." After this the angel took his
+leave, and the novitiate spirits departed sorrowful.
+
+       *       *       *       *       *
+
+ON JEALOUSY.
+
+357. The subject of jealousy is here treated of, because it also has
+relation to conjugial love. There is a just jealousy and an unjust;--a
+just jealousy with married partners who mutually love each other, with
+whom it is a just and prudent zeal lest their conjugial love should be
+violated, and thence a just grief if it is violated; and an unjust
+jealousy with those who are naturally suspicious, and whose minds are
+sickly in consequence of viscous and bilious blood. Moreover, all
+jealousy is by some accounted a vice; which is particularly the case
+with whoremongers, who censure even a just jealousy. The term JEALOUSY
+(_zelotypia_) is derived from ZELI TYPUS (the type of zeal), and there
+is a type or image of just and also of unjust zeal; but we will explain
+these distinctions in the following series of articles: I. _Zeal,
+considered in itself, is like the ardent fire, of love._ II. _The
+burning or flame of that love, which is zeal, is a spiritual burning or
+flame, arising from an infestation and assault of the love._ III. _The
+quality of a man's (homo) zeal is according to the quality of his love;
+thus it differs according as the love is good or evil._ IV. _The zeal of
+a good love and the zeal of an evil love are alike in externals, but
+altogether unlike in internals._ V. _The zeal of a good love in its
+internals contains a hidden store of love and friendship; but the zeal
+of an evil love in its internals contains a hidden store of hatred and
+revenge._ VI. _The zeal of conjugial love is called jealousy._ VII.
+_Jealousy is like an ardent fire against those who infest love exercised
+towards a married partner, and like a terrible fear for the loss of that
+love._ VIII. _There is spiritual jealousy with monogamists, and natural
+with polygamists._ IX. _Jealousy with those married partners who
+tenderly love each other, is a just grief grounded in sound reason lest
+conjugial love should be divided, and should thereby perish._ X.
+_Jealousy with married partners who do not love each other, is grounded
+in several causes: arising in some instances from various mental
+weaknesses._ XI. _In some instances there is not any jealousy; and this
+also from various causes._ XII. _There is a jealousy also in regard to
+concubines, but not such as in regard to wives._ XIII. _Jealousy
+likewise exists among beasts and birds._ XIV. _The jealousy of men and
+husbands is different from that of women and wives._ We proceed to an
+explanation of the above articles.
+
+358. I. ZEAL, CONSIDERED IN ITSELF, IS LIKE THE ARDENT FIRE OF LOVE,
+What jealousy is cannot be known, unless it be known what zeal is; for
+jealousy is the zeal of conjugial love. The reason why zeal is like the
+ardent fire of love is, because zeal is of love, which is spiritual
+heat, and this in its origin is like fire. In regard to the first
+position, it is well known that zeal is of love: nothing else is meant
+by being zealous, and acting from zeal, than acting from the force of
+love: but since when it exists, it appears not as love, but as
+unfriendly and hostile, offended at and fighting against him who hurts
+the love, therefore it may also be called the defender and protector of
+love; for all love is of such a nature that it bursts into indignation
+and anger, yea into fury, whenever it is disturbed in its delights:
+therefore if a love, especially the ruling love, be touched, there
+ensues an emotion of the mind; and if it be hurt, there ensues wrath.
+From these considerations it may be seen, that zeal is not the highest
+degree of the love, but that it is ardent love. The love of one, and the
+correspondent love of another, are like two confederates; but when the
+love of one rises up against the love of another, they become like
+enemies; because love is the _esse_ of a man's life; therefore he that
+assaults the love, assaults the life itself; and in such case there
+ensues a state of wrath against the assailant, like the state of every
+man whose life is attempted by another. Such wrath is attendant on every
+love, even that which is most pacific, as is very manifest in the case
+of hens, geese, and birds of every kind; which, without any fear, rise
+against and fly at those who injure their young, or rob them of their
+meat. That some beasts are seized with anger, and wild beasts with fury,
+if their young are attacked, or their prey taken from them, is well
+known. The reason why love is said to burn like fire is, because love is
+spiritual heat, originating in the fire of the angelic sun, which is
+pure love. That love is heat as it were from fire, evidently appears
+from the heat of living bodies, which is from no other source than from
+their love; also from the circumstance that men grow warm and are
+inflamed according to the exaltation of their love. From these
+considerations it is manifest, that zeal is like the ardent fire of
+love.
+
+359. II. THE BURNING OR FLAME OF THAT LOVE, WHICH IS ZEAL, IS A
+SPIRITUAL BURNING OR FLAME, ARISING FROM AN INFESTATION AND ASSAULT OF
+THE LOVE. That zeal is a spiritual burning or flame, is evident from
+what has been said above. As love in the spiritual world is heat arising
+from the sun of that world, therefore also love at a distance appears
+there as flame: it is thus that celestial love appears with the angels
+of heaven; and thus also infernal love appears with the spirits of hell:
+but it is to be observed, that that flame does not burn like the flame
+of the natural world. The reason why zeal arises from an assault of the
+love is, because love is the heat of every one's life; wherefore when
+the life's love is assaulted, the life's heat kindles itself, resists,
+and bursts forth against the assailant, and acts as an enemy by virtue
+of its own strength and ability, which is like flame bursting from a
+fire upon him who stirs it: that it is like fire, appears from the
+sparkling of the eyes from the face being inflamed, also from the tone
+of the voice and the gestures. This is the effect of love, as being the
+heat of life, to prevent its extinction, and with it the extinction of
+all cheerfulness, vivacity, and perceptibility of delight, grounded in
+its own love.
+
+360. It may be expedient here to show how the love by being assaulted is
+inflamed and kindled into zeal, like fire into flame. Love resides in a
+man's will; nevertheless it is not inflamed in the will itself, but in
+the understanding; for in the will it is like fire, and in the
+understanding like flame. Love in the will knows nothing about itself,
+because there it is not sensible of anything relating to itself, neither
+does it there act from itself; but this is done in the understanding and
+its thought: when therefore the will is assaulted, it provokes itself to
+anger in the understanding, which is effected by various reasonings.
+These reasonings are like pieces of wood, which the fire inflames, and
+which thence burn: they are therefore like so much fuel, or so many
+combustible matters which give occasion to that spiritual flame, which
+is very variable.
+
+361. We will here unfold the true reason why a man becomes inflamed in
+consequence of an assault of his love. The human form in its inmost
+principles is from creation a form of love and wisdom. In man there are
+all the affections of love, and thence all the perceptions of wisdom,
+compounded in the most perfect order, so as to make together what is
+unanimous, and thereby a one. Those affections and perceptions are
+rendered substantial; for substances are their subjects. Since therefore
+the human form is compounded of these, it is evident that, if the love
+is assaulted, this universal form also, with everything therein, is
+assaulted at the same instant, or together with it. And as the desire to
+continue in its form is implanted from creation in all living things,
+therefore this principle operates in every general compound by
+derivation from the singulars of which it is compounded, and in the
+singulars by derivation from the general compound: hence when the love
+is assaulted, it defends itself by its understanding, and the
+understanding (defends itself) by rational and imaginative principles,
+whereby it represents to itself the event; especially by such as act in
+unity with the love which is assaulted: and unless this was the case the
+above form would wholly fall to pieces, in consequence of the privation
+of that love. Hence then it is that love, in order to resist assaults,
+hardens the substance of its form, and sets them erect, as it were in
+crests, like so many sharp prickles, that is, crisps itself; such is the
+provoking of love which is called zeal: wherefore if there is no
+opportunity of resistance, there arise anxiety and grief, because it
+foresees the extinction of interior life with its delights. But on the
+other hand, if the love is favored and cherished, the above form
+unbends, softens, and dilates itself; and the substances of the form
+become gentle, mild, meek, and alluring.
+
+362. III. THE QUALITY OF A MAN'S ZEAL IS ACCORDING TO THE QUALITY OF HIS
+LOVE; THUS IT DIFFERS ACCORDING AS THE LOVE IS GOOD OR EVIL. Since zeal
+is of love, it follows that its quality is such as the quality of the
+love is; and as there are in general two loves, the love of what is good
+and thence of what is true, and the love of what is evil and thence of
+what is false, hence in general there is a zeal in favor of what is good
+and thence of what is true, and in favor of what is evil and thence of
+what is false. But it is to be noted, that of each love there is an
+infinite variety. This is very manifest from the angels of heaven and
+the spirits of hell; both of whom in the spiritual world are the forms
+of their respective love; and yet there is not one angel of heaven
+absolutely like another as to face, speech, gait, gesture, and manner;
+nor any spirit of hell; yea neither can there be to eternity, howsoever
+they be multiplied into myriads of myriads. Hence it is evident, that
+there is an infinite variety of loves, because there is of their forms.
+The case is the same with zeal, as being of the love; the zeal of one
+cannot be absolutely like or the same with the zeal of another. In
+general there are the zeal of a good and the zeal of an evil love.
+
+363. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF AN EVIL LOVE ARE ALIKE
+IN EXTERNALS, BUT ALTOGETHER DIFFERENT IN INTERNALS. Zeal in externals,
+with every one, appears like anger and wrath; for it is love enkindled
+and inflamed to defend itself against a violator, and to remove him. The
+reason why the zeal of a good love and the zeal of an evil love appear
+alike in externals is, because in both cases love while it is in zeal,
+burns; but with a good man only in externals, whereas with an evil man
+it burns in both externals and internals; and when internals are not
+regarded, the zeals appear alike in externals; but that they are
+altogether different in internals will be seen in the next article. That
+zeal appears in externals like anger and wrath, may be seen and heard
+from all those who speak and act from zeal; as for example, from a
+priest while he is preaching from zeal, the tone of whose voice is high,
+vehement, sharp, and harsh; his face is heated and perspires; he exerts
+himself, beats the pulpit, and calls forth fire from hell against those
+who do evil: and so in many other cases.
+
+364. In order that a distinct idea may be formed of zeal as influencing
+the good, and of zeal as influencing the wicked, and of their
+dissimilitude, it is necessary that some idea be previously formed of
+men's internals and externals. For this purpose, let us take a common
+idea on the subject, as being adapted to general apprehension, and let
+it be exhibited by the case of a nut or an almond, and their kernels.
+With the good, the internals are like the kernels within as to their
+soundness and goodness, encompassed with their usual and natural husk;
+with the wicked, the case is altogether different, their internals are
+like kernels which are either not eatable from their bitterness, or
+rotten, or worm-eaten; whereas their externals are like the shells or
+husks of those kernels, either like the natural shells or husks, or
+shining bright like shell-fish, or speckled like the stones called
+irises, Such is the appearance of their externals, within which the
+above-mentioned internals lie concealed. The case is the same with their
+zeal.
+
+365. V. THE ZEAL OF A GOOD LOVE IN ITS INTERNALS CONTAINS A HIDDEN STORE
+OF LOVE AND FRIENDSHIP; BUT THIS ZEAL OF AN EVIL LOVE IN ITS INTERNALS
+CONTAINS A HIDDEN STORE OF HATRED AND REVENGE. It was said just above,
+that zeal in externals appears like anger and wrath, as well with those
+who are in a good love, as with those who are in an evil love: but
+whereas the internals are different, the anger and wrath in each case
+differs from that of the other, and the difference is as follows: 1. The
+zeal of a good love is like a heavenly flame, which in one case bursts
+out upon another, but only defends itself, and that against a wicked
+person, as when he rushes into the fire and is burnt: but the zeal of an
+evil love is like an infernal flame, which of itself bursts forth and
+rushes on, and is desirous to consume another. 2. The zeal of a good
+love instantly burns away and is allayed when the assailant ceases to
+assault; but the zeal of an evil love continues and is not extinguished.
+3. This is because the internal of him who is in the love of good is in
+itself mild, soft, friendly, and benevolent; wherefore when his
+external, with a view of defending itself, is fierce, harsh, and
+haughty, and thereby acts with rigor, still it is tempered by the good
+in which he is internally: it is otherwise with the wicked; with such
+the internal is unfriendly, without pity, harsh, breathing hatred and
+revenge, and feeding itself with their delights; and although it is
+reconciled, still those evils lie concealed as fires in wood underneath
+the embers; and these fires burst forth after death, if not in this
+world.
+
+366. Since zeal in externals appears alike both in the good and the
+wicked, and since the ultimate sense of the Word consists of
+correspondence and appearances, therefore in the Word, it is very often
+said of Jehovah that he is angry and wrathful, that he revenges,
+punishes, casts into hell, with many other things which are appearances
+of zeal in externals; hence also it is that he is called zealous:
+whereas there is not the least of anger, wrath, and revenge in him; for
+he is essential mercy, grace and clemency, thus essential good, in whom
+it is impossible such evil passions can exist. But on this subject see
+more particulars in the treatise on HEAVEN AND HELL, n. 545-550; and in
+the APOCALYPSE REVEALED, n. 494, 498, 525, 714, 806.
+
+367. VI. THE ZEAL OF CONJUGIAL LOVE IS CALLED JEALOUSY. Zeal in favor of
+truly conjugial love is the chief of zeals; because that love is the
+chief of loves, and its delights, in favor of which also zeal operates,
+are the chief delights; for, as was shewn above, that love is the head
+of all loves. The reason of this is, because that love induces in a wife
+the form of love, and in a husband the form of wisdom; and from these
+forms united into one, nothing can proceed but what savors of wisdom and
+at the same time of love. As the zeal of conjugial love is the chief of
+zeals, therefore it is called by a new name, JEALOUSY, which is the very
+type of zeal.
+
+368. VII. JEALOUSY IS LIKE AN ARDENT FIRE AGAINST THOSE WHO INFEST LOVE
+EXERCISED TOWARDS A MARRIED PARTNER, AND LIKE A TERRIBLE FEAR FOR THE
+LOSS OF THAT LOVE. The subject here treated of is jealousy of those who
+are in spiritual love with a married partner; in the following article
+we shall treat of the jealousy of those who are in natural love; and
+afterwards of the jealousy of those who are in love truly conjugial.
+With those who are in spiritual love the jealousy is various, because
+their love is various; for one love, whether spiritual or natural, is
+never altogether alike with two persons, still less with several. The
+reason why spiritual jealousy, or jealousy with the spiritual, is like
+an ardent fire raging against those who infest their conjugial love, is,
+because with them the first principle of love is in the internals of
+each party, and their love from its first principle follows its
+principiates, even to its ultimates, by virtue of which ultimates and at
+the same time of first principles, the intermediates which are of the
+mind and body, are kept in lovely connection. These, being spiritual, in
+their marriage regard union as an end, and in union spiritual rest and
+the pleasantness thereof: now, as they have rejected disunion from their
+minds, therefore their jealousy is like a fire stirred up and darting
+forth against those who infest them. The reason why it is also like a
+terrible fear is, because their spiritual love intends that they be one;
+if therefore there exists a chance, or happens an appearance of
+separation, a fear ensues as terrible as when two united parts are torn
+asunder. This description of jealousy was given me from heaven by those
+who are in spiritual conjugial love; for there are a natural, a
+spiritual, and a celestial conjugial love; concerning the natural and
+the celestial conjugial love, and their jealousy, we shall take occasion
+to speak in the two following articles.
+
+369. VIII. THERE IS SPIRITUAL JEALOUSY WITH MONOGAMISTS, AND NATURAL
+WITH POLYGAMISTS. The reason why spiritual jealousy exists with
+monogamists is, because they alone can receive spiritual conjugial love,
+as has been abundantly shewn above. It is said that it exists; but the
+meaning is that it is capable of existing. That it exists only with a
+very few in the Christian world, where there are monogamical marriages,
+but that still it is capable of existing there, has also been confirmed
+above. That with polygamists conjugial love is natural, may be seen in
+the chapter on Polygamy, n. 345, 347; in like manner jealousy is natural
+in the same case, because this follows love. What the quality of
+jealousy is among polygamists, we are taught from the relations of those
+who have been eyewitnesses of its effects among the orientals: these
+effects are, that wives and concubines are guarded as prisoners in
+work-houses, and are withheld from and prohibited all communication with
+men; that into the women's apartments, or the closets of their
+confinement, no man is allowed to enter unless attended by a eunuch; and
+that the strictest watch it set to observe whether any of the women look
+with a lascivious eye or countenance at a man as he passes; and that if
+this be observed, the woman is sentenced to the whip; and in case she
+indulges her lasciviousness with any man, whether introduced secretly
+into her apartment, or from home, she is punished with death.
+
+370. From these considerations it is plainly seen what is the quality of
+the fire of jealousy into which polygamical conjugial love enkindles
+itself,--that it is into anger and revenge; into anger with the meek,
+and into revenge with the fierce. The reason of this effect is, because
+their love is natural, and does not partake of anything spiritual. This
+is a consequence of what is demonstrated in the chapter on
+Polygamy,--that polygamy is lasciviousness, n. 345; and that a
+polygamist, so long as he remains such, is natural, and cannot become
+spiritual, n. 347. But the fire of jealousy is different with natural
+monogamists, whose love is inflamed not so much against the women as
+against those who do violence, becoming anger against the latter, and
+cold against the former: it is otherwise with polygamists, whose fire of
+jealousy burns also with the rage of revenge: this likewise is one of
+the reasons why, after the death of polygamists, their concubines and
+wives are for the most part set free, and are sent to seraglios not
+guarded, to employ themselves in the various elegant arts proper to
+women.
+
+371. IX. JEALOUSY WITH THOSE MARRIED PARTNERS WHO TENDERLY LOVE EACH
+OTHER, IS A JUST GRIEF GROUNDED IN SOUND REASON LEST CONJUGIAL LOVE
+SHOULD BE DIVIDED, AND SHOULD THEREBY PERISH. All love is attended with
+fear and grief; fear lest it should perish, and grief in case it
+perishes: it is the same with conjugial love; but the fear and grief
+attending this love is called zeal or jealousy. The reason why this
+zeal, with married partners who tenderly love each other, is just and
+grounded in sound reason, is, because it is at the same time a fear for
+the loss of eternal happiness, not only of its own but also of its
+married partner's, and because also it is a defence against adultery. In
+respect to the first consideration,--that it is a just fear for the loss
+of its own eternal happiness and of that of its married partner, it
+follows from every thing which has been heretofore adduced concerning
+love truly conjugial; and also from this consideration, that married
+partners derive from that love the blessedness of their souls, the
+satisfaction of their minds, the delight of their bosoms, and the
+pleasure of their bodies; and since these remain with them to eternity,
+each party has a fear for eternal happiness. That the above zeal is a
+just defence against adulteries, is evident: hence it is like a fire
+raging against violation, and defending itself against it. From these
+considerations it is evident, that whoever loves a married partner
+tenderly, is also jealous, but is just and discreet according to the
+man's wisdom.
+
+372. It was said, that in conjugial love there is implanted a fear lest
+it should be divided, and a grief lest it should perish, and that its
+zeal is like a fire raging against violation. Some time ago, when
+meditating on this subject, I asked the zealous angels concerning the
+seat of jealousy? They said, that it is in the understanding of the man
+who receives the love of a married partner and returns it; and that its
+quality there is according to his wisdom: they said further, that
+jealousy has in it somewhat in common with honor, which also resides in
+conjugial love; for he that loves his wife, also honors her. In regard
+to zeal's residing with a man in his understanding, they assigned this
+reason; because conjugial love defends itself by the understanding, as
+good does by truth; so the wife defends those things which are common
+with the man, by her husband; and that on this account zeal is implanted
+in the men, and by them, and for their sake, in the women. To the
+question as to the region of the mind in which jealousy resides with the
+men, they replied, in their souls, because it is also a defence against
+adulteries; and because adulteries principally destroy conjugial love,
+that when there is danger of the violation of that love, the man's
+understanding grows hard, and becomes like a horn, with which he strikes
+the adulterer.
+
+373. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOT LOVE EACH OTHER, IS
+GROUNDED IN SEVERAL CAUSES; ARISING IN SOME INSTANCES FROM VARIOUS
+MENTAL WEAKNESSES. The causes why married partners who do not mutually
+love each other, are yet jealous, are principally the honor resulting
+from power, the fear of defamation with respect both to the man himself
+and also to his wife, and the dread lest domestic affairs should fall
+into confusion. It is well known that the men have honor resulting from
+power, that is, that they are desirous of being respected in consequence
+thereof; for so long as they have this honor, they are as it were of an
+elevated mind, and not dejected when in the company of men and women: to
+this honor also is attached the name of bravery; wherefore military
+officers have it more than others. That the fear of defamation, with
+respect both to the man himself and also to his wife, is a cause of
+jealousy that agrees with the foregoing: to which may be added, that
+living with a harlot, and debauched practices in a house, are accounted
+infamous. The reason why some are jealous through a dread lest their
+domestic affairs should fall into confusion, is because, so far as this
+is the case, the husband is made light of, and mutual services and aids
+are withdrawn; but with some in process of time this jealousy ceases and
+is annihilated, and with some it is changed into the mere semblance of
+love.
+
+374. That jealousy in certain cases arises from various mental
+weaknesses, is not unknown in the world; for there are jealous persons,
+who are continually thinking that their wives are unfaithful, and
+believe them to be harlots, merely because they hear or see them talk in
+a friendly manner with or about men. There are several vitiated
+affections of the mind which induce this weakness; the principal of
+which is a suspicious fancy, which if it be long cherished, introduces
+the mind into societies of similar spirits, from whence it cannot
+without difficulty be rescued; it also confirms itself in the body, by
+rendering the serum, and consequently the blood, viscous, tenacious,
+thick, slow, and acrid, a defect of strength also increases it; for the
+consequence of such defect is, that the mind cannot be elevated from its
+suspicious fancies; for the presence of strength elevates, and its
+absence depresses, the latter causing the mind to sink, give way, and
+become feeble; in which case it immerses itself more and more in the
+above fancy, till it grows delirious, and thence takes delight in
+quarrelling, and, so far as is allowable, in abuse.
+
+375. There are also several countries, which more than others labor
+under this weakness of jealousy: in these the wives are imprisoned, are
+tyrannically shut out from conversation with men, are prevented from
+even looking at them through the windows, by blinds drawn down, and are
+terrified by threats of death if the cherished suspicion shall appear
+well grounded; not to mention other hardships which the wives in those
+countries suffer from their jealous husbands. There are two causes of
+this jealousy; one is, an imprisonment and suffocation of the thoughts
+in the spiritual things of the church; the other is, an inward desire of
+revenge. As to the first cause,--the imprisonment and suffocation of the
+thoughts in the spiritual things of the church, its operation and effect
+may be concluded from what has been proved above,--that everyone has
+conjugial love according to the state of the church with him, and as the
+church is from the Lord, that that love is solely from the Lord, n. 130,
+131; when therefore, instead of the Lord, living and deceased men are
+approached and invoked, it follows, that the state of the church is such
+that conjugial love cannot act in unity with it; and the less so while
+the mind is terrified into that worship by the threats of a dreadful
+prison: hence it comes to pass, that the thoughts, together with the
+expressions of them in conversation, are violently seized and
+suffocated; and when they are suffocated, there is an influx of such
+things as are either contrary to the church, or imaginary in favor of
+it; the consequence of which is, heat in favor of harlots and cold
+towards a married partner; from which two principles prevailing together
+in one subject, such an unconquerable fire of jealousy flows forth. As
+to the second cause,--the inward desire of revenge, this altogether
+checks the influx of conjugial love, and swallows it up, and changes the
+delight thereof, which is celestial, into the delight of revenge, which
+is infernal; and the proximate determination of this latter is to the
+wife. There is also an appearance, that the unhealthiness of the
+atmosphere, which in those regions is impregnated with the poisonous
+exhalations of the surrounding country, is an additional cause.
+
+376. XI. IN SOME INSTANCES THERE IS NOT ANY JEALOUSY; AND THIS ALSO FROM
+VARIOUS CAUSES. There are several causes of there being no jealousy, and
+of its ceasing. The absence of jealousy is principally with those who
+make no more account of conjugial than of adulterous love, and at the
+same time are so void of honorable feeling as to slight the reputation
+of a name: they are not unlike married pimps. There is no jealousy
+likewise with those who have rejected it from a confirmed persuasion
+that it infests the mind, and that it is useless to watch a wife, and
+that to do so serves only to incite her, and that therefore it is better
+to shut the eyes, and not even to look through the key-hole, lest any
+thing should be discovered. Some have rejected jealousy on account of
+the reproach attached to the name, and under the idea that any one who
+is a real man, is afraid of nothing: some have been driven to reject it
+lest their domestic affairs should suffer, and also lest they should
+incur public censure in case the wife was convicted of the disorderly
+passion of which she is accused. Moreover jealousy passes off into no
+jealousy with those who grant license to their wives, either from a want
+of ability, or with a view to the procreation of children for the sake
+of inheritance, also in some cases with a view to gain, and so forth.
+There are also disorderly marriages, in which, by mutual consent, the
+licence of unlimited amour is allowed to each party, and yet they are
+civil and complaisant to each other when they meet.
+
+377. XII. THERE IS A JEALOUSY ALSO IN REGARD TO CONCUBINES, BUT NOT SUCH
+AS IN REGARD TO WIVES. Jealousy in regard to wives originates in a man's
+inmost principles; but jealousy in regard to concubines originates in
+external principles; they therefore differ in kind. The reason why
+jealousy in regard to wives originates in inmost principles is, because
+conjugial love resides in them: the reason why it resides there is,
+because marriage from the eternity of its compact established by
+covenant, and also from an equality of right, the right of each party
+being transferred to the other, unites souls, and lays a superior
+obligation on minds: this obligation and that union, once impressed,
+remain inseparable, whatever be the quality of the love afterwards,
+whether it be warm or cold. Hence it is that an invitation to love
+coming from a wife chills the whole man from the inmost principles to
+the outermost; whereas an invitation to love coining from a concubine
+has not the same effect upon the object of her love. To jealousy in
+regard to a wife is added the earnest desire of reputation with a view
+to honor; and there is no such addition to jealousy in regard to a
+concubine. Nevertheless both kinds of jealousy vary according to the
+seat of the love received by the wife and by the concubine; and at the
+same time according to the state of the judgment of the man receiving
+it.
+
+378. XIII. JEALOUSY LIKEWISE EXISTS AMONG BEASTS AND BIRDS. That it
+exists among wild beasts, as lions, tigers, bears, and several others,
+while they have whelps, is well known; and also among bulls, although
+they have not calves: it is most conspicuous among dung-hill cocks, who
+in favor of their hens fight with their rivals even to death: the reason
+why the latter have such jealousy is, because they are vain-glorious
+lovers, and the glory of that love cannot endure an equal; that they are
+vain-glorious lovers, above every genus and species of birds, is
+manifest from their gestures, nods, gait, and tone of voice. That the
+glory of honor with men, whether lovers or not, excites, increases, and
+sharpens jealousy, has been confirmed above.
+
+379. XIV. THE JEALOUSY OF MEN AND HUSBANDS IS DIFFERENT FROM THAT OF
+WOMEN AND WIVES. The differences cannot however be distinctly pointed
+out, since the jealousy of married partners who love each other
+spiritually, differs from that of married partners who love each other
+merely naturally, and differs again with those who disagree in minds,
+and also with those who have subjected their consorts to the yoke of
+obedience. The jealousies of men and of women considered in themselves
+are different, because from different origins: the origin of the
+jealousies of men is in the understanding, whereas of women it is in the
+will applied to the understanding of the husband: the jealousy of a man
+therefore, is like a flame of wrath and anger; whereas that of a woman
+is like a fire variously restrained, by fear, by regard to the husband,
+by respect to her own love, and by her prudence in not revealing this
+love to her husband by jealousy: they differ also because wives are
+loves, and men recipients thereof; and wives are unwilling to squander
+their love upon the men, but the case is not so with the recipients
+towards the wives. With the spiritual, however, it is otherwise; with
+these the jealousy of the man is transferred into the wife, as the love
+of the wife is transferred into the husband; therefore with each party
+it appears like itself against the attempts of a violator; but the
+jealousy of the wife is inspired into the husband against the attempts
+of the violating harlot, which is like grief weeping, and moving the
+conscience.
+
+       *       *       *       *       *
+
+380. To the above I shall add two MEMORABLE RELATIONS. I was once in
+much amazement at the great multitude of men who ascribe creation, and
+consequently whatever is under the sun and above it, to nature;
+expressing the real sentiments of their hearts as to the visible things
+of the world, by this question, "What are these but the works of
+nature?" And when they are asked why they ascribe them to nature and not
+to God, when nevertheless they occasionally join in the general
+confession, that God has created nature, and therefore they might as
+well ascribe creation to God as to nature, they return for answer, with
+an internal tone of voice, which is scarcely audible, "What is God but
+nature?" From this persuasion concerning nature as the creator of the
+universe, and from this folly which has to them the semblance of wisdom,
+all such persons appear so full of their own importance, that they
+regard all those who acknowledge the creation of the universe to be from
+God, as so many ants which creep along the ground and tread in a beaten
+path, and in some cases as butterflies which fly in the air; ridiculing
+their opinions as dreams because they see what they do not see, and
+deciding all by the question, "Who has seen God, and who has not seen
+nature?" While I was thus amazed at the great multitude of such persons,
+there stood near me an angel, who asked me, "What is the subject of your
+meditation?" I replied, "It is concerning the great multitude of such as
+believe that nature created the universe." The angel then said to me,
+"All hell consists of such persons, who are there called satans and
+devils; satans, if they have confirmed themselves in favor of nature to
+the denial of God, and devils, if they have lived wickedly, and thereby
+rejected all acknowledgement of God from their hearts; but I will lead
+you to the _gymnasia_, which are in the south-west, where such persons
+dwell, having not yet departed to their infernal abodes." He took me by
+the hand and led me there. I saw some small houses, in which were
+apartments for the studious, and in the midst of them one which served
+as a principal hall to the rest. It was constructed of a pitchy kind of
+stone, covered with a sort of glazed plates, that seemed to sparkle with
+gold and silver, like the stones called _Glades Mariae_; and here and
+there were interspersed shells which glittered in like manner. We
+approached and knocked at the door, which was presently opened by one
+who bade us welcome. He then went to the table, and fetched four books,
+and said, "These books are the wisdom which is at this day the
+admiration of many kingdoms: this book or wisdom is the admiration of
+many in France, this of many in Germany, this of some in Holland, and
+this of some in England:" He further said, "If you wish to see it, I
+will cause these four books to shine brightly before your eyes:" he then
+poured forth and spread around them the glory of his own reputation, and
+the books presently shone as with light; but this light instantly
+vanished from our sight. We then asked him what he was now writing? He
+replied, that he was now about to bring forth from his treasures, and
+publish to the world, things of inmost wisdom, which would be comprised
+under these general heads: I. Whether nature be derived from life, or
+life from nature. II. Whether the centre be derived from the expanse, or
+the expanse from the centre. III. On the centre and the expanse of
+nature and of life. Having said this, he reclined on a couch at the
+table; but we walked about in his spacious study. He had a candle on the
+table, because the light of the sun never shone in that room, but only
+the nocturnal light of the moon; and what surprised me, the candle
+seemed to be carried all round the room, and to illuminate it; but, for
+want of being snuffed, it gave but little light. While he was writing,
+we saw images in various forms flying from the table towards the walls,
+which in that nocturnal moon-light appeared like beautiful Indian birds;
+but on opening the door, lo! in the light of the sun they appeared like
+birds of the evening, with wings like network; for they were semblances
+of truth made fallacies by being confirmed, which he had ingeniously
+connected together into series. After attending some time to this sight,
+we approached the table, and asked him what he was then writing? He
+replied, "On the first general head, WHETHER NATURE BE DERIVED FROM
+LIFE, OR LIFE FROM NATURE;" and on this question he said, that he could
+confirm either side, and cause it to be true; but as something lay
+concealed within which excited his fears, therefore he durst only
+confirm this side, that nature is of life, that is, from life, but not
+that life is of nature, that is, from it. We then civilly requested him
+to tell us, what lay concealed within, which excited his fears? He
+replied, he was afraid lest he should be called a naturalist, and so an
+atheist, by the clergy, and a man of unsound reason by the laity; as
+they both either believe from a blind credulity, or see from the sight
+of those who confirm that credulity. But just then, being impelled by a
+kind of indignant zeal for the truth, we addressed him in saying,
+"Friend, you are much deceived; your wisdom, which is only an ingenious
+talent for writing, has seduced you, and the glory of reputation has led
+you to confirm what you do not believe. Do you know that the human mind
+is capable of being elevated above sensual things, which are derived
+into the thoughts from the bodily senses, and that when it is so
+elevated, it sees the things that are of life above, and those that are
+of nature beneath? What is life but love and wisdom? and what is nature
+but their recipient, whereby they may produce their effects or uses? Can
+these possibly be one in any other sense than as principal and
+instrumental are one? Can light be one with the eye, or sound with the
+ear? Whence are the senses of these organs but from life, and their
+forms but from nature? What is the human body but an organ of life? Are
+not all things therein organically formed to produce the things which
+the love wills and the understanding thinks? Are not the organs of the
+body from nature, and love and thought from life? And are not those
+things entirely distinct from each other? Raise the penetration of your
+ingenuity a little, and you will see that it is the property of life to
+be affected and to think, and that to be affected is from love, and to
+think is from wisdom, and each is from life; for, as we have said, love
+and wisdom are life: if you elevate your faculty of understanding a
+little higher, you will see that no love and wisdom exists, unless its
+origin be somewhere or other, and that its origin is wisdom itself, and
+thence life itself, and these are God from whom is nature." Afterwards
+we conversed with him about his second question, WHETHER THE CENTRE BE
+OF THE EXPANSE, OR THE EXPANSE OF THE CENTRE; and asked him why he
+discussed this question? He replied, "With a view to conclude concerning
+the centre and the expanse of nature and of life, thus concerning the
+origin of each." And when we asked him what were his sentiments on the
+subject, he answered, as in the former case, that he could confirm
+either side, but for fear of suffering in his reputation, he would
+confirm that the expanse is of the centre, that is, from the centre;
+although I know, said he, that something existed before the sun, and
+this in the universe throughout, and that these things flowed together
+of themselves into order, thus into centres. But here again we addressed
+him from the overflowing of an indignant zeal, and said, "Friend, you
+are insane." On hearing these words, he drew his couch aside from the
+table, and looked timidly at us, and then listened to our conversation,
+but with a smile upon his countenance, while we thus proceeded: "What is
+a surer proof of insanity, than to say that the centre is from the
+expanse? By your centre we understand the sun, and by your expanse the
+universe; and thus, according to you, the universe existed without the
+sun: but does not the sun make nature, and all its properties, which
+depend solely on the heat and light proceeding from the sun by the
+atmospheres? Where were those things previous to the sun's existence?
+But whence they originated we will shew presently. Are not the
+atmospheres and all things which exist on the earth, as surfaces, and
+the sun their centre? What are they all without the sun; or how could
+they subsist a single moment in the sun's absence? Consequently what
+were they all before the sun, or how could they subsist? Is not
+subsistence perpetual existence? Since therefore all the parts of nature
+derive their subsistence from the sun, they must of consequence derive
+also their existence from the same origin: every one sees and is
+convinced of this truth by the testimony of his own eyes. Does not that
+which is posterior subsist from what is prior, as it exists from what is
+prior? Supposing the surface to be the prior and the centre the
+posterior, would not the prior in such case subsist from the posterior,
+which yet is contrary to the laws of order? How can posterior things
+produce prior, or exterior things produce interior, or grosser things
+produce purer? consequently, how can surfaces, which constitute the
+expanse, produce centres? Who does not see that this is contrary to the
+laws of nature? We have adduced these arguments from a rational
+analysis, to prove that the expanse exists from the centre, and not the
+centre from the expanse; nevertheless every one who sees aright, sees it
+to be so without the help of such arguments. You have asserted, that the
+expanse flowed together of itself into a centre; did it thus flow by
+chance into so wonderful and stupendous an order, where one thing exists
+for the sake of another, and everything for the sake of man, and with a
+view to his eternal life? Is it possible that nature from any principle
+of love, by any principle of wisdom, should provide such things? And can
+nature make angels of men, and heaven of angels? Ponder and consider
+these things: and your idea of nature existing from nature will fall to
+the ground." Afterwards we questioned him as to his former and present
+sentiments concerning his third inquiry, relating to the CENTRE AND
+EXPANSE OF NATURE AND OF LIKE; whether he was of opinion that the centre
+and expanse of life are the same with the centre and expanse of nature?
+He replied, that he was in doubt about it, and that he formerly thought
+that the interior activity of nature is life; and that love and wisdom,
+which essentially constitute the life of man, are thence derived; and
+that the sun's fire, by the instrumentality of heat and light, through
+the mediums of the atmospheres, produce those principles; but that now,
+from what he had heard concerning the eternal life of men, he began to
+waver in his sentiments, and that in consequence of such wavering, his
+mind was sometimes carried upwards, sometimes downwards; and that when
+it was carried upwards, he acknowledged a centre of which he had before
+no idea; but when downwards, he saw a centre which he believed to be the
+only one that existed; and that life is from the centre which before was
+unknown to him; and nature is from the centre which he before believed
+to be the only one existing; and that each centre has an expanse around
+it. To this we said, Well, if he would only respect the centre and
+expanse of nature from the centre and expanse of life, and not
+contrariwise; and we informed him, that above the angelic heaven there
+is a sun which is pure love, in appearance very like the sun of the
+world; and that from the heat which proceeds from that sun, angels and
+men derive will and love, and from its light they derive understanding
+and wisdom; and that the things which are of life, are called spiritual
+and that those which proceed from the sun of the world, are what contain
+life, and are called natural; also that the expanse of the centre of
+life is called the SPIRITUAL WORLD, which subsists from its sun, and
+that the expanse of nature is called the NATURAL WORLD, which subsists
+from its sun. Now, since of love and wisdom there cannot be predicated
+spaces and times, but instead thereof states, it follows, that the
+expanse around the sun of the angelic heaven is not extended, but still
+is in the extense of the natural sun, and present with all living
+subjects therein according to their receptions, which are according to
+forms. But he then asked, "Whence comes the fire of the sun of the
+world, or of nature?" We replied, that it is derived from the sun of the
+angelic heaven, which is not fire, but divine love proximately
+proceeding from God, who is love itself. As he was surprised at this, we
+thus proved it: "Love in its essence is spiritual fire; hence fire in
+the Word, in its spiritual sense, signifies love: it is on this account
+that priests, when officiating in the temple, pray that heavenly fire
+may fill their hearts, by which they mean heavenly love: the fire of the
+altar and of the candlestick in the tabernacle amongst the Israelites,
+represented divine love: the heat of the blood, or the vital heat of men
+and animals in general is from no other source than love, which
+constitutes their life: hence it is that a man is enkindled, grows warm,
+and becomes on fire, while his love is exalted into zeal, anger, and
+wrath; wherefore from the circumstance, that spiritual heat, which is
+love, produces natural heat with men, even to the kindling and inflaming
+of their faces and limbs, it may appear, that the fire of the natural
+sun has existed from no other source than the fire of the spiritual sun,
+which is divine love. Now, since the expanse originates from the centre,
+and not the centre from the expanse, as we said above, and the centre of
+life, which is the sun of the angelic heaven, is divine love proximately
+proceeding from God, who is in the midst of that sun; and since the
+expanse of that centre, which is called the spiritual world, is hence
+derived; and since from that sun existed the sun of the world, and from
+the latter its expanse, which is called the natural world; it is
+evident, that the universe was created by one God." With these words we
+took our leave, and he attended us out of the court of his study, and
+conversed with us respecting heaven and hell, and the divine government,
+from a new acuteness of genius.
+
+381. THE SECOND MEMORABLE RELATION. On a time as I was looking around
+into the world of spirits, I saw at a distance a palace surrounded and
+as it were besieged by a crowd; I also saw many running towards it.
+Wondering what this could mean, I speedily left the house, and asked one
+of those who were running, what was the matter at the palace? He
+replied, that three new comers from the world had been taken up into
+heaven, and had there seen magnificent things, also maidens and wives of
+astonishing beauty; and that being let down from heaven they had entered
+into that palace, and were relating what they had seen; especially that
+they had beheld such beauties as their eyes had never before seen, or
+can see, unless illustrated by the light of heavenly _aura_. Respecting
+themselves they said, that in the world they had been orators, from the
+kingdom of France, and had applied themselves to the study of eloquence,
+and that now they were seized with a desire of making an oration on the
+origin of beauty. When this was made known in the neighbourhood, the
+multitude flocked together to hear them. Upon receiving this
+information, I hastened also myself, and entered the palace, and saw the
+three men standing in the midst, dressed in long robes of a sapphire
+color, which, having threads of gold in their texture at every change of
+posture shone as if they had been golden. They stood ready to speak
+behind a kind of stage; and presently one of them rose on a step behind
+the stage, and delivered his sentiments concerning the origin of the
+beauty of the female sex, in the following words.
+
+382. "What is the origin of beauty but love, which, when it flows into
+the eyes of youths, and sets them on becomes beauty? therefore love and
+beauty are the same thing; for love, from an inmost principle, tinges
+the face of a marriageable maiden with a kind of flame, from the
+transparence of which is derived the dawn and bloom of her life. Who
+does not know that the flame emits rays into her eyes, and spreads from
+these as centres into the countenance, and also descends into the
+breast, and sets the heart on fire, and thereby affects (a youth), just
+as a fire with its heat and light affects a person standing near it?
+That heat is love, and that light is the beauty of love. The whole world
+is agreed, and firm in the opinion, that every one is lovely and
+beautiful according to his love: nevertheless the love of the male sex
+differs from that of the female. Male love is the love of growing wise,
+and female love is that of loving the love of growing wise in the male;
+so far therefore as a youth is the love of growing wise, so far he is
+lovely and beautiful to a maiden; and so far as a maiden is the love of
+a youth's wisdom, so far she is lovely and beautiful to a youth;
+wherefore as love meets and kisses the love of another, so also do
+beauties. I conclude therefore, that love forms beauty into a
+resemblance of itself."
+
+383. After him arose a second, with a view of discovering, in a neat and
+elegant speech, the origin of beauty. He expressed himself thus: "I have
+heard that love is the origin of beauty; but I cannot agree with this
+opinion. What human being knows what love is? Who has ever contemplated
+it with any idea of thought? Who has ever seen it with the eye? Let such
+a one tell me where it is to be found. But I assert that wisdom is the
+origin of beauty; in women a wisdom which lies concealed and stored up
+in the inmost principles of the mind, in men a wisdom which manifests
+itself, and is apparent. Whence is a man (_homo_) a man but from wisdom?
+Were it not so, a man would be a statue or a picture. What does a maiden
+attend to in a youth, but the quality of his wisdom; and what does a
+youth attend to in a maiden, but the quality of her affection of his
+wisdom? By wisdom I mean genuine morality; because this is the wisdom of
+life. Hence it is, that when wisdom which lies concealed, approaches and
+embraces wisdom which is manifest, as is the case interiorly in the
+spirit of each, they mutually kiss and unite, and this is called love;
+and in such case each of the parties appears beautiful to the other. In
+a word, wisdom is like the light or brightness of fire, which impresses
+itself on the eyes, and thereby forms beauty."
+
+384. After him the third arose, and spoke to this effect: "It is neither
+love alone nor wisdom alone, which is the origin of beauty; but it is
+the union of love and wisdom; the union of love with wisdom in a youth,
+and the union of wisdom with its love in a maiden: for a maiden does not
+love wisdom in herself but in a youth, and hence sees him as beauty, and
+when a youth sees this in a maiden, he then sees her as beauty;
+therefore love by wisdom forms beauty, and wisdom grounded in love
+receives it. That this is the case, appears manifestly in Heaven. I have
+there seen maidens and wives, and have attentively considered their
+beauties, and have observed, that beauty in maidens differs from beauty
+in wives; in maidens being only the brightness, but in wives the
+splendor of beauty. The difference appeared like that of a diamond
+sparkling from light, and of a ruby shining from fire together with
+light. What is beauty but the delight of the sight? and in what does
+this delight originate but in the sport of love and wisdom? This sport
+gives brilliancy to the sight, and this brilliancy vibrates from eye to
+eye, and presents an exhibition of beauty. What constitutes beauty of
+countenance, but red and white, and the lovely mixture thereof with each
+other? and is not the red derived from love, and the white from wisdom?
+love being red from its fire, and wisdom, white from its light. Both
+these I have clearly seen in the faces of two married partners in
+heaven; the redness of white in the wife, and the whiteness of red in
+the husband; and I observed that they shone in consequence of mutually
+looking at each other." When the third had thus concluded, the assembly
+applauded and cried out, "He has gained the victory." Then on a sudden,
+a flaming light, which is the light of conjugial love, filled the house
+with its splendor, and the hearts of the company with satisfaction.
+
+       *       *       *       *       *
+
+ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS.
+
+385. There are evident signs that conjugial love and the love of
+infants, which is called _storge_, are connected; and there are also
+signs which may induce a belief that they are not connected; for there
+is the love of infants with married partners who tenderly love each
+other, and also with married partners who disagree entirely, and
+likewise with those who are separated from each other, and in some cases
+it is more tender and stronger with the latter than the former; but that
+still the love of infants is always connected with conjugial love, may
+appear from the origin from which it flows in; for although this origin
+varies with the recipients, still those loves remain inseparable, just
+as the first end in the last, which is the effect. The first end of
+conjugial love is the procreation of offspring, and the last, or the
+effect, is the offspring procreated. That the first end enters into the
+effect, and is therein as in its origin, and does not withdraw from it,
+may be seen from a rational view of the orderly progression of ends and
+causes to effects. But as the reasonings of the generality commence
+merely from effects, and from them proceed to some consequences thence
+resulting, and do not commence from causes, and from them proceed
+analytically to effects, and so forth; therefore the rational principles
+of light must needs become the obscure principles of cloud; whence come
+derivations from truth, arising from appearances and fallacies. But that
+it may be seen that conjugial love and the love of infants are
+interiorly connected, although exteriorly disjointed, we will proceed to
+demonstrate it in the following order. I. _Two universal spheres proceed
+from the Lord to preserve the universe in its created State; of which
+the one is the sphere of procreating, and the other the sphere of
+protecting the things procreated._ II. _These two universal spheres make
+a one with the sphere of conjugial love and the sphere of the love of
+infants._ III. _These two spheres universally and singularly flow into
+all things of heaven, and all things of the world from first to last._
+IV. _The sphere of the love of infants is a sphere of protection and
+support of those who cannot protect and support themselves._ V. _This
+sphere affects both the evil and the good, and disposes every one to
+love, protect, and support his offspring from his own love._ VI. _This
+sphere principally affects the female sex, thus mothers, and the male
+sex, or fathers, by derivation from them._ VII. _This sphere is also a
+sphere of innocence and peace from the Lord._ VIII. _The sphere of
+innocence flows into infants, and through them into the parents, and
+affects them._ IX, _It also flows into the souls of the parents, and
+unites with the same sphere (as operative) with the infants; and it is
+principally insinuated by means of the touch._ X. _In the degree in
+which innocence retires from infants, affection and conjunction also
+abate, and this successively even to separation._ XI. _A state of
+rational innocence and peace with parents towards infants is grounded on
+the circumstance, that they know nothing and can do nothing from
+themselves, but from others, especially from the father and mother; and
+that this state also successively retires, in proportion as they know
+and have ability from themselves, and not from others._ XII. _The above
+sphere advances in order from the end through causes into effects and
+makes periods; whereby creation is preserved in the state foreseen and
+provided for._ XIII. _The love of infants descends and does not ascend._
+XIV. _Wives have one state of love before conception and another after,
+even to the birth._ XV. _With parents conjugial love is conjoined with
+the love of infants by spiritual causes, and thence by natural._ XVI.
+_The love of infants and children is different with spiritual married
+partners from what it is with natural._ XVII. _With spiritual married
+partners that love is from what is interior or prior, but with natural
+from what is exterior or posterior._ XVIII. _In consequence hereof that
+love prevails with married partners who mutually love each other, and
+also with those who do not at all love each other._ XIX. _The love of
+infants remains after death, especially with women._ XX. _Infants are
+educated under the Lord's auspices by such women, and grow in stature
+and intelligence as in the world._ XXI. _It is there provided by the
+Lord, that with those infants the innocence of infancy becomes the
+innocence of wisdom, and thus the infants become angels._ We now proceed
+to an explanation of each article.
+
+386. I. TWO UNIVERSAL SPHERES PROCEED FROM THE LORD TO PRESERVE THE
+UNIVERSE IN ITS CREATED STATE; OF WHICH THE ONE IS THE SPHERE OF
+PROCREATING AND THE OTHER THE SPHERE OF PROTECTING THE THINGS
+PROCREATED. The divine which proceeds from the Lord is called a sphere,
+because it goes forth from him, surrounds him, fills both the spiritual
+and the natural world, and produces the effects of the ends which the
+Lord predestinated in creation, and provides since creation. All that
+which flows from a subject, and surrounds and environs it, is named a
+sphere; as in the case of the sphere of light from the sun around it, of
+the sphere of life from man around him, of the sphere of odor from a
+plant around it, of the sphere of attraction from the magnet around it,
+and so forth: but the universal spheres of which we are here treating,
+are from the Lord around him; and they proceed from the sun of the
+spiritual world, in the midst of which he is. From the Lord by means of
+that sun, proceeds a sphere of heat and light, or what is the same, a
+sphere of love and wisdom, to produce ends, which are uses; but that
+sphere according to uses, is distinguished by various names: the divine
+sphere which looks to the preservation of the universe in its created
+state by successive generations, is called the sphere of procreating;
+and the divine sphere which looks to the preservation of generations in
+their beginnings, and afterwards in their progressions, is called the
+sphere of protecting the things procreated: besides these two, there are
+several other divine spheres which are named according to their uses,
+consequently variously, as may be seen above, n. 222. The operations of
+uses by these spheres are the divine providence.
+
+387. II. THESE TWO UNIVERSAL SPHERES MAKE A ONE WITH THE SPHERE OF
+CONJUGIAL LOVE AND THE SPHERE OF THE LOVE OF INFANTS. That the sphere of
+conjugial love makes a one with the sphere of procreating, is evident;
+for procreation is the end, and conjugial love the mediate cause by
+which (the end is promoted), and the end and the cause in what is to be
+effected and in effects, act in unity, because they act together. That
+the sphere of the love of infants makes a one with the sphere of
+protecting the things procreated, is also evident, because it is the end
+proceeding from the foregoing end, which was procreation, and the love
+of infants is its mediate cause by which it is promoted: for ends
+advance in a series, one after another, and in their progress the last
+end becomes the first, and thereby advances further, even to the
+boundary, in which they subsist or cease. But on this subject more will
+be seen in the explanation of article XII.
+
+388. III. THESE TWO SPHERES UNIVERSALLY AND SINGULARLY FLOW INTO ALL
+THINGS OF HEAVEN AND ALL THINGS OF THE WORLD, FROM FIRST TO LAST. It is
+said universally and singularly, because when mention is made of a
+universal, the singulars of which it is composed are meant at the same
+time; for a universal exists from and consists of singulars; thus it
+takes its name from them, as a whole exists from, consists of, and takes
+its name from its parts; therefore, if you take away singulars, a
+universal is only a name, and is like a mere surface which contains
+nothing: consequently to attribute to God universal government, and to
+take away singulars, is vain talk and empty preaching: nor is it to the
+purpose, in this case, to urge a comparison with the universal
+government of the kings of the earth. From this ground then it is said,
+that those two spheres flow in universally and singularly.
+
+389. The reason why the spheres of procreating and of protecting the
+things procreated, or the spheres of conjugial love and the love of
+infants, flow into all thing of heaven and all things of the world, from
+first (principles) to last, is because all things which proceed from the
+Lord, or from the sun which is from him and in which he is, pervade the
+created universe even to the last of all its principles: the reason of
+this is, because divine things, which in progression are called
+celestial and spiritual, have no relation to space and time. That
+extension cannot be predicated of things spiritual, in consequence of
+their not having any relation to space and time, is well known: hence
+whatever proceeds from the Lord, is in an instant from first
+(principles) in last. That the sphere of conjugial love is thus
+universal may be seen above, n. 222-225. That in like manner the sphere
+of the love of infants is universal, is evident from that love's
+prevailing in heaven, where there are infants from the earths; and from
+that love's prevailing in the world with men, beasts and birds, serpents
+and insects. Something resembling this love prevails also in the
+vegetable and mineral kingdoms; in the vegetable, in that seeds are
+guarded by shells or husks as by swaddling clothes, and moreover are in
+the fruit as in a house, and are nourished with juice as with milk; that
+there is something similar in minerals, is plain from the matrixes and
+external covering, in which noble gems and metals are concealed and
+guarded.
+
+390. The reason why the sphere of procreating, and the sphere of
+protecting the things procreated, make a one in a continual series, is,
+because the love of procreating is continued into the love of what is
+procreated. The quality of the love of procreating is known from its
+delight, which is supereminent and transcendent. This love influences
+the state of procreating with men, and in a remarkable manner the state
+of reception with women; and this very exalted delight with its love
+continues even to the birth, and there attains its fulness.
+
+391. IV. THE SPHERE OF THE LOVE OF INFANTS IS A SPHERE OF PROTECTION AND
+SUPPORT OF THOSE WHO CANNOT PROTECT AND SUPPORT THEMSELVES. That the
+operations of uses from the Lord by spheres proceeding from him, are the
+divine providence, was said above, n. 386; this divine providence
+therefore is meant by the sphere of protection and support of those who
+cannot protect and support themselves: for it is a law of creation that
+the things created are to be preserved, guarded, protected, and
+supported; otherwise the universe would fall to decay: but as this
+cannot be done immediately from the Lord with living creatures, who are
+left to their own choice, it is done mediately by his love implanted in
+fathers, mothers, and nurses. That their love is from the Lord
+influencing them, is not known to themselves, because they do not
+perceive the influx, and still less the Lord's omnipresence: but who
+does not see, that this principle is not of nature, but of the divine
+providence operating in and by nature; and that such a universal
+principle cannot exist except from God, by a certain spiritual sun,
+which is in the centre of the universe, and whose operation, being
+without space and time, is instant and present from first principles in
+last? But in what manner that divine operation, which is the Lord's
+divine providence, is received by animate subjects, will be shewn in
+what follows. That mothers and fathers protect and support infants,
+because they cannot protect and support themselves, is not the cause of
+that love, but is a rational cause derived from that love's falling into
+the understanding; for a man, from this cause alone, without love
+inspired and inspiring it, or without law and punishment compelling him,
+would no more than a statue provide for infants.
+
+392. V. THIS SPHERE AFFECTS BOTH THE EVIL AND THE GOOD, AND DISPOSES
+EVERY ONE TO LOVE, PROTECT, AND SUPPORT HIS OFFSPRING FROM HIS OWN LOVE.
+Experience testifies that the love of infants prevails equally with the
+evil and the good, and in like manner with tame and wild beasts; yea,
+that in some cases it is stronger and more ardent in its influence on
+evil men, and also on wild beasts. The reason of this is, because all
+love proceeding from the Lord and flowing into subjects, is changed in
+the subject into the love of its life; for every animate subject has no
+other sensation than that its love originates in itself, as it does not
+perceive the influx; and while also it actually loves itself, it makes
+the love of infants proper to itself; for it sees as it were itself in
+them, and them in itself, and itself thus united with them. Hence also
+this love is fiercer with wild beasts, as with lions and lionesses, he
+and she bears, leopards and leopardesses, he and she wolves, and others
+of a like nature, than with horses, deer, goats, and sheep; because
+those wild beasts have dominion over the tame, and hence self-love is
+predominant, and this loves itself in its offspring; therefore as we
+said, the influent love is turned into self-love. Such an inversion of
+the influent love into self-love, and the consequent protection and
+support of the young offspring by evil parents, is of the Lord's divine
+providence; for otherwise there would remain but few of the human race,
+and none of the savage beasts, which, nevertheless, are of use. From
+these considerations it is evident, that every one is disposed to love,
+protect, and support his offspring, from his own love.
+
+393. VI. THIS SPHERE PRINCIPALLY AFFECTS THE FEMALE SEX, THUS MOTHERS
+AND THE MALE SEX, OR FATHERS, BY DERIVATION FROM THEM. This follows from
+what was said above, in regard to the origin of conjugial love,--that
+the sphere of conjugial love is received by the women, and through them
+is transferred to the men: because women are born loves of the
+understanding of the men, and the understanding is a recipient. The case
+is the same with the love of infants, because this originates in
+conjugial love. It is well known that mothers are influenced by a most
+tender love of infants, and fathers by a love less tender. That the love
+of infants is inherent in conjugial love, into which women are born, is
+evident from the amiable and endearing love of girls towards infants,
+and towards their dolls, which they carry, dress, kiss, and press to
+their bosoms: boys are not influenced by any such affection. It appears
+as if mothers derived the love of infants from nourishing them in the
+womb out of their own blood, and from the consequent appropriation of
+their life, and thus from sympathetic union: but still this is not the
+origin of that love; for if another infant, without the mother's
+knowledge, were to be put after the birth in the place of the genuine
+infant, the mother would love it with equal tenderness as if it were her
+own: moreover infants are sometimes loved by their nurses more than by
+their mothers. From these considerations it follows, that this love is
+from no other source than from the conjugial love implanted in every
+woman, to which is joined the love of conceiving; from the delight of
+which the wife is prepared for reception. This is the first of the above
+love, which with its delight after the birth passes fully to the
+offspring.
+
+394. VII. THIS SPHERE IS ALSO A SPHERE OF INNOCENCE AND PEACE (FROM THE
+LORD). Innocence and peace are the two inmost principles of heaven; they
+are called inmost principles, because they proceed immediately from the
+Lord: for the Lord is innocence itself and peace itself. From innocence
+the Lord is called a Lamb, and from peace he saith, "_Peace I leave you;
+my peace I give you_," John xiv. 27; and he is also meant by the peace
+with which the disciples were to salute a city or house which they
+entered; and of which it is said, that if it was worthy, peace would
+come upon it, and if not worthy, peace would return, Matt. x. 11-15.
+Hence also the Lord is called the Prince of peace, Isaiah ix. 5, 6. A
+further reason why innocence and peace are the inmost principles of
+heaven, is, because innocence is the _esse_ of every good, and peace is
+the blessed principle of every delight which is of good. See the work on
+HEAVEN AND HELL, as to the state of innocence of the angels of heaven,
+n. 276-283; and as to peace in heaven, n. 284-290.
+
+395. VIII. THE SPHERE OF INNOCENCE FLOWS INTO INFANTS, AND THROUGH THEM
+INTO THE PARENTS, AND AFFECTS THEM. It is well known that infants are
+innocences; but it is not known that their innocence flows in from the
+Lord. It flows in from the Lord, because, as was said just above, he is
+innocence itself; neither can any thing flow in, since it cannot exist
+except from its first principle, which is IT itself. But we will briefly
+describe the nature and quality of the innocence of infants, which
+affects parents: it shines forth from their face, from some of their
+gestures, and from their first speech, and affects them. They have
+innocence, because they do not think from any interior principle; for
+they do not as yet know what is good and evil, and what is true and
+false, as the ground of their thoughts; in consequence of which they
+have not a prudence originating in selfhood, nor any deliberate purpose;
+of course they do not regard any evil as an end. They are free from
+selfhood acquired from self-love and the love of the world; they do not
+attribute any thing to themselves; they refer to their parents whatever
+they receive; content with the trifles which are given them as presents,
+they have no care about food and raiment, or about the future; they do
+not look to the world, and immerse themselves thereby in the desire of
+many things; they love their parents, their nurses, and their infant
+companions, with whom they play in innocence; they suffer themselves to
+be guided, they harken and obey. This is the innocence of infancy, which
+is the cause of the love called _storge_.
+
+396. IX. IT ALSO FLOWS IN TO THE SOULS OF THE PARENTS, AND UNITES WITH
+THE SAME SPHERE (AS OPERATIVE) WITH THE INFANTS, AND IT IS PRINCIPALLY
+INSINUATED BY MEANS OF THE TOUCH. The Lord's innocence flows into the
+angels of the third heaven, where all are in the innocence of wisdom,
+and passes through the inferior heavens, but only through the innocences
+of the angels therein, and thus immediately and mediately flows into
+infants. These differ but little from graven forms; but still they are
+receptible of life from the Lord through the heavens. Yet, unless the
+parents also received that influx in their souls, and in the inmost
+principles of their minds, they would in vain be affected by the
+innocence of the infants. There must be something adequate and similar
+in another, whereby communication may be effected, and which may cause
+reception, affection, and thence conjunction; otherwise it would be like
+soft seed falling upon a stone, or a lamb exposed to a wolf. From this
+ground then it is, that innocence flowing into the souls of the parents,
+unites with the innocence of the infants. Experience may shew that, with
+the parents, this conjunction is effected by the mediation of the bodily
+senses, but especially by the touch: as that the sight is intimately
+delighted by seeing them, the hearing by their speech, the smelling by
+their odor. That the communication and therefore the conjunction of
+innocence is principally effected by the touch, is evident from the
+satisfaction of carrying them in the arms, from fondling and kissing
+them, especially in the case of mothers, who are delighted in laying
+their mouth and face upon their bosoms, and at the same time in touching
+the same with the palms of their hands, in general, in giving them milk
+by suckling them at the breasts, moreover, in stroking their naked body,
+and the unwearied pains they take in washing and dressing them on their
+laps. That the communications of love and its delights between married
+partners are effected by the sense of the touch has been occasionally
+proved above. The reason why communications of the mind are also
+effected by the same sense is, because the hands are a man's ultimates,
+and his first principles are together in the ultimates, whereby also all
+things of the body and of the mind are kept together in an inseparable
+connection. Hence it is, that Jesus touched infants, Matt, xviii. 2-6;
+Mark x. 13-16; and that he healed the sick by the touch: and that those
+who touched him were healed: hence also it is, that inaugurations into
+the priesthood are at this day effected by the laying on of hands. From
+these considerations it is evident, that the innocence of parents and
+the innocence of infants meet each other by the touch, especially of the
+hands, and thereby join themselves together as by kisses.
+
+397. That innocence produces similar effects with beasts and birds as
+with men, and that by contact, is well known: the reason of this is,
+because all that proceeds from the Lord, in an instant pervades the
+universe, as may be seen above, n. 388-390; and as it proceeds by
+degrees, and by continual mediations, therefore it passes not only to
+animals, but also to vegetables and minerals; see n. 389; it also passes
+into the earth itself, which is the mother of all vegetables and
+minerals; for the earth, in the spring, is in a prepared state for the
+reception of seeds, as it were in the womb; and when it receives them,
+it, as it were, conceives, cherishes them, bears, excludes, suckles,
+nourishes, clothes, educates, guards, and, as it were, loves the
+offspring derived from them, and so forth. Since the sphere of
+procreation proceeds thus far, how much more must it proceed to animals
+of every kind, even to worms! That as the earth is the common mother of
+vegetables, so there is also a common mother of bees in every hive, is a
+well known tact, confirmed by observation.
+
+398. X. IN THE DEGREE IN WHICH INNOCENCE RETIRES FROM INFANTS, AFFECTION
+AND CONJUNCTION ALSO ABATE, AND THIS SUCCESSIVELY EVEN TO SEPARATION. It
+is well known that the love of infants, or _storge_, retires from
+parents according as innocence retires from them; and that, in the case
+of men, it retires even to the separation of children from home, and in
+the case of beasts and birds, to a rejection from their presence, and a
+total forgetfulness of relationship. From this circumstance, as an
+established fact, it may further appear, that innocence flowing in on
+each side produces the love called _storge_.
+
+399. XI. A STATE OF RATIONAL INNOCENCE AND PEACE WITH PARENTS TOWARDS
+INFANTS, IS GROUNDED IN THE CIRCUMSTANCE, THAT THEY KNOW NOTHING AND CAN
+DO NOTHING FROM THEMSELVES, BUT FROM OTHERS, ESPECIALLY FROM THE FATHER
+AND MOTHER; AND THIS STATE SUCCESSIVELY RETIRES, IN PROPORTION AS THEY
+KNOW AND HAVE ABILITY FROM THEMSELVES, AND NOT FROM OTHERS. That the
+sphere of the love of infants is a sphere of protection and support of
+those who cannot protect and support themselves, was shewn above in its
+proper article, n. 391: that this is only a rational cause with men, but
+not the very essential cause of that love prevailing with them, was also
+mentioned in the same article. The real original cause of that love is
+innocence from the Lord, which flows in while the man is ignorant of it,
+and produces the above rational cause; therefore as the first cause
+produces a retiring from that love, so also does the second cause at the
+same time; or what is the same, as the communication of innocence
+retires, so also the persuading reason accompanies it; but this is the
+case only with man to the intent that he may do what he does from
+freedom according to reason, and from this, as from a rational and at
+the same time a moral law, may support his adult offspring according to
+the requirements of necessity and usefulness. This second cause does not
+influence animals who are without reason, they being affected only by
+the prior cause, which to them is instinct.
+
+400. XII. THE SPHERE OF THE LOVE OF PROCREATING ADVANCES IN ORDER FROM
+THE END THROUGH CAUSES INTO EFFECTS, AND MAKES PERIODS; WHEREBY CREATION
+IS PRESERVED IN THE STATE FORESEEN AND PROVIDED FOR. All operations in
+the universe have a progression from ends through causes into effects.
+These three are in themselves indivisible, although in idea they appear
+divided; but still the end, unless the intended effect is seen together
+with it, is not any thing; nor does either become any thing, unless the
+cause supports, contrives, and conjoins it. Such a progression is
+inherent in every man in general, and in every particular, altogether as
+will, understanding, and action: every end in regard to man relates to
+the will, every cause to the understanding, and every effect to the
+action; in like manner, every end relates to love, every efficient cause
+to wisdom, and every effect thence derived to use. The reason of this
+is, because the receptacle of love is the will, the receptacle of wisdom
+is the understanding, and the receptacle of use is action: since
+therefore operations in general and in particular with man advance from
+the will through the understanding into act, so also do they advance
+from love through wisdom into use. By wisdom here we mean all that which
+belongs to judgement and thought. That these three are a one in the
+effect, is evident. That they also make a one in ideas before the
+effect, is perceived from the consideration, that determination only
+intervenes; for in the mind an end goes forth from the will and produces
+for itself a cause in the understanding, and presents to itself an
+intention; and intention is as an act before determination; hence it is,
+that by a wise man, and also by the Lord, intention is accepted as an
+act. What rational person cannot see, or, when he hears, acknowledge,
+that those three principles flow from some first cause, and that that
+cause is, that from the Lord, the Creator and Conservator of the
+universe, there continually proceed love, wisdom, and use, and these
+three are one? Tell, if you can, in what other source they originate.
+
+401. A similar progression from end through cause into effect belongs
+also to the sphere of procreating and of protecting the things
+procreated. The end in this case is the will or love of procreating; the
+middle cause, by which the end is effected and into which it infuses
+itself, is conjugial love; the progressive series of efficient causes is
+the loving, conception, gestation of the embryo or offspring to be
+procreated; and the effect is the offspring itself procreated. But
+although end, cause, and effect successively advance as three things,
+still in the love of procreating, and inwardly in all the causes, and in
+the effect itself, they make a one. They are the efficient causes only,
+which advance through times, because in nature; while the end or will,
+or love, remains continually the same: for ends advance in nature
+through times without time; but they cannot come forth and manifest
+themselves, until the effect or use exists and becomes a subject; before
+this, the love could love only the advance, but could not secure and fix
+itself. That there are periods of such progressions, and that creation
+is thereby preserved in the state foreseen and provided for, is well
+known. But the series of the love of infants from its greatest to its
+least, thus to the boundary in which it subsists or ceases, is
+retrograde; since it is according to the decrease of innocence in the
+subject, and also on account of the periods.
+
+402. XIII. THE LOVE OF INFANTS DESCENDS, AND DOES NOT ASCEND. That it
+descends from generation to generation, or from sons and daughters to
+grandsons and granddaughters, and does not ascend from these to fathers
+and mothers of families, is well known. The cause of its increase in
+descent is the love of fructifying, or of producing uses, and in respect
+to the human race, it is the love of multiplying it; but this derives
+its origin solely from the Lord, who, in the multiplication of the human
+race, regards the conservation of creation, and as the ultimate end
+thereof, the angelic heaven, which is solely from the human race; and
+since the angelic heaven is the end of ends, and thence the love of
+loves with the Lord, therefore there is implanted in the souls of men,
+not only the love of procreating, but also of loving the things
+procreated in successions: hence also this love exists only with man and
+not with any beast or bird. That this love with man descends increasing,
+is in consequence of the glory of honor, which in like manner increases
+with him according to amplifications. That the love of honor and glory
+receives into itself the love of infants flowing from the Lord, and
+makes it as it were its own, will be seen in article XVI.
+
+403. XIV. WIVES HAVE ONE STATE OF LOVE BEFORE CONCEPTION AND ANOTHER
+AFTER, EVEN TO THE BIRTH. This is adduced to the end that it may be
+known, that the love of procreating, and the consequent love of what is
+procreated, is implanted in conjugial love with women, and that with
+them those two loves are divided, while the end, which is the love of
+procreating, begins its progression. That the love called _storge_ is
+then transferred from the wife to the husband; and also that the love of
+procreating, which, as we said, with a woman makes one with her
+conjugial love, is then not alike, is evident from several indications.
+
+404. XV. WITH PARENTS CONJUGIAL LOVE IS CONJOINED WITH THE LOVE OF
+INFANTS BY SPIRITUAL CAUSES, AND THENCE BY NATURAL. The spiritual causes
+are, that the human race may be multiplied, and from this the angelic
+heaven enlarged, and that thereby such may be born as will become
+angels, serving the Lord to promote uses in heaven, and by consociation
+with men also in the earths: for every man has angels associated with
+him from the Lord; and such is his conjunction with them, that if they
+were taken away, he would instantly die. The natural causes of the
+conjunction of those two loves are, to effect the birth of those who may
+promote uses in human societies, and may be incorporated therein as
+members. That the latter are the natural and the former the spiritual
+causes of the love of infants and of conjugial love, even married
+partners themselves think and sometimes declare, saying they have
+enriched heaven with as many angels as they have had descendants, and
+have furnished society with as many servants as they have had children.
+
+405. XVI. THE LOVE OF CHILDREN AND INFANTS IS DIFFERENT WITH SPIRITUAL
+MARRIED PARTNERS FROM WHAT IT IS WITH NATURAL. With spiritual married
+partners the love of infants as to appearance, is like the love of
+infants with natural married partners; but it is more inward, and thence
+more tender, because that love exists from innocence, and from a nearer
+reception of innocence, and thereby a more present preception of it in
+man's self: for the spiritual are such so far as they partake of
+innocence. But spiritual fathers and mothers, after they have sipped the
+sweet of innocence with their infants, love their children very
+differently from what natural fathers and mothers do. The spiritual love
+their children from their spiritual intelligence and moral life; thus
+they love them from the fear of God and actual piety, or the piety of
+life, and at the same time from affection and application to uses
+serviceable to society, consequently from the virtues and good morals
+which they possessed. From the love of these things they are principally
+led to provide for, and minister to, the necessities of their children;
+therefore if they do not observe such things in them, they alienate
+their minds from them and do nothing for them but so far as they think
+themselves bound in duty. With natural fathers and mothers the love of
+infants is indeed grounded also in innocence; but when the innocence is
+received by them, it is entwined around their own love, and consequently
+the love of their infants from the latter, and at the same time from the
+former, kissing, embracing, and dangling them, hugging them to their
+bosoms, and fawning upon and flattering them beyond all bounds,
+regarding them as one heart and soul with themselves; and afterwards,
+when they have passed the state of infancy even to boyhood and beyond
+it, in which state innocence is no longer operative, they love them not
+from any fear of God and actual piety, or the piety of life, nor from
+any rational and moral intelligence they may have; neither do they
+regard, or only very slightly, if at all, their internal affections, and
+thence their virtues and good morals, but only their externals, which
+they favor and indulge. To these externals their love is directed and
+determined: hence also they close their eyes to their vices, excusing,
+and favoring them. The reason of this is, because with such parents the
+love of their offspring is also the love of themselves; and this love
+adheres to the subject outwardly, without entering into it, as self does
+not enter into itself.
+
+406. The quality of the love of infants and of the love of children with
+the spiritual and with the natural, is evidently discerned from them
+after death; for most fathers, when they come into another life,
+recollect their children who have died before them; they are also
+presented to and mutually acknowledge each other. Spiritual fathers only
+look at them, and inquire as to their present state, and rejoice if it
+is well with them, and grieve if it is ill; and after some conversation,
+instruction, and admonition respecting moral celestial life, they
+separate from them, telling them, that they are no longer to be
+remembered as fathers because the Lord is the only Father to all in
+heaven, according to his words, Matt. xxiii. 9: and that they do not at
+all remember them as children. But natural fathers, when they first
+become conscious that they are living after death, and recall to mind
+their children who have died before them, and also when, agreeably to
+their wishes, they are presented to each other, they instantly embrace,
+and become united like bundles of rods; and in this case the father is
+continually delighted with beholding and conversing with them. If the
+father is told that some of his children are satans, and that they have
+done injuries to the good, he nevertheless keeps them in a group around
+him, if he himself sees that they are the occasion of hurt and do
+mischief, he still pays no attention to it, nor does he separate any of
+them from association with himself; in order, therefore, to prevent the
+continuance of such a mischievous company, they are of necessity
+committed forthwith to hell; and there the father, before the children,
+is shut up in confinement, and the children are separated, and each is
+removed to the place of his life.
+
+407. To the above I will add this wonderful relation:--in the spiritual
+world I have seen fathers who, from hatred, and as it were rage, had
+looked at infants presented before their eyes, with a mind so savage,
+that, if they could, they would have murdered them; but on its being
+hinted to them, though without truth, that they were their own infants,
+their rage and savageness instantly subsided, and they loved them to
+excess. This love and hatred prevail together with those who in the
+world had been inwardly deceitful, and had set their minds in enmity
+against the Lord.
+
+408. XVII. WITH THE SPIRITUAL THAT LOVE IS FROM WHAT IS INTERIOR OR
+PRIOR, BUT WITH THE NATURAL FROM WHAT IS EXTERIOR OR POSTERIOR. To think
+and conclude from what is interior or prior, is to think and conclude
+from ends and causes to effects; but to think and conclude from what is
+exterior or posterior, is to think and conclude from effects to causes
+and ends. The latter progression is contrary to order, but the former
+according to it; for to think and conclude from ends and causes, is to
+think and conclude from goods and truths, viewed in a superior region of
+the mind, to effects in an inferior region. Real human rationality from
+creation is of this quality. But to think and conclude from effects, is
+to think and conclude from an inferior region of the mind, where the
+sensual things of the body reside with their appearances and fallacies,
+to guess at causes and effects, which in itself is merely to confirm
+falsities and concupiscences, and afterwards to see and believe them to
+be truths of wisdom and goodnesses of the love of wisdom. The case is
+similar in regard to the love of infants and children with the spiritual
+and the natural; the spiritual love them from what is prior, thus
+according to order: but the natural love them from what is posterior,
+thus contrary to order. These observations are adduced only for the
+confirmation of the preceding article.
+
+409. XVIII. IN CONSEQUENCE HEREOF THAT LOVE PREVAILS WITH MARRIED
+PARTNERS WHO MUTUALLY LOVE EACH OTHER, AND ALSO WITH THOSE WHO DO NOT AT
+ALL LOVE EACH OTHER; consequently it prevails with the natural as well
+as with the spiritual; but the latter are influenced by conjugial love,
+whereas the former are influenced by no such love but what is apparent
+and pretended. The reason why the love of infants and conjugial love
+still act in unity, is, because, as we have said, conjugial love is
+implanted in every woman from creation, and together with it the love of
+procreating, which is determined to and flows into the procreated
+offspring, and from the women is communicated to the men. Hence in
+houses, in which there is no conjugial love between the man and his
+wife, it nevertheless is with the wife, and thereby some external
+conjunction is effected with the man. From this same ground it is, that
+even harlots love their offspring; for that which from creation is
+implanted in souls, and respects propagation, is indelible, and cannot
+be extirpated.
+
+410. XIX. THE LOVE OF INFANTS REMAINS AFTER DEATH, ESPECIALLY WITH
+WOMEN. Infants, as soon as they are raised up, which happens immediately
+after their decease, are elevated into heaven, and delivered to angels
+of the female sex, who in the life of the body in the world loved
+infants, and at the same time feared God. These, having loved all
+infants with maternal tenderness, receive them as their own; and the
+infants in this case, as from an innate feeling, love them as their
+mothers: as many infants are consigned to them, as they desire from a
+spiritual _storge_. The heaven in which infants are appears in front in
+the region of the forehead, in the line in which the angels look
+directly at the Lord. That heaven is so situated, because all infants
+are educated under the immediate auspices of the Lord. There is an
+influx also into this heaven from the heaven of innocence, which is the
+third heaven. When they have passed through this first period, they are
+transferred to another heaven, where they are instructed.
+
+411. XX. INFANTS ARE EDUCATED UNDER THE LORD'S AUSPICES BY SUCH WOMEN,
+AND GROW IN STATURE AND INTELLIGENCE AS IN THE WORLD. Infants in heaven
+are educated in the following manner; they learn to speak from the
+female angel who has the charge of their education; their first speech
+is merely the sound of affection, in which however there is some
+beginning of thought, whereby what is human in the sound is
+distinguished from the sound of an animal; this speech gradually becomes
+more distinct, as ideas derived from affection enter the thought: all
+their affections, which also increase, proceed from innocence. At first,
+such things are insinuated into them as appear before their eyes, and
+are delightful; and as these are from a spiritual origin, heavenly
+things flow into them at the same time, whereby the interiors of their
+minds are opened. Afterwards, as the infants are perfected in
+intelligence, so they grow in stature, and viewed in this respect, they
+appear also more adult, because intelligence and wisdom are essential
+spiritual nourishment; therefore those things which nourish their minds,
+also nourish their bodies. Infants in heaven, however, do not grow up
+beyond their first age, where they stop, and remain in it to eternity.
+And when they are in that age, they are given in marriage, which is
+provided by the Lord, and is celebrated in the heaven of the youth, who
+presently follows the wife into her heaven, or into her house, if they
+are of the same society. That I might know of a certainty, that infants
+grow in stature, and arrive at maturity as they grow in intelligence, I
+was permitted to speak with some while they were infants, and afterwards
+when they were grown up; and they appeared as full-grown youths, in a
+stature, like that of young men full grown in the world.
+
+412. Infants are instructed especially by representatives adequate and
+suitable to their genius; the great beauty and interior wisdom of which
+can scarcely be credited in the world. I am permitted to adduce here two
+representations, from which a judgement may be formed in regard to the
+rest. On a certain time they represented the Lord ascending from the
+sepulchre, and at the same time the unition of his human with the
+divine. At first they presented the idea of a sepulchre, but not at the
+same time the idea of the Lord, except so remotely, that it was
+scarcely, and as it were at a distance, perceived that it was the Lord;
+because in the idea of a sepulchre there is somewhat funereal, which
+they hereby removed. Afterwards they cautiously admitted into the
+sepulchre a sort of atmosphere, appearing nevertheless as a thin vapor,
+by which they signified, and this with a suitable degree of remoteness,
+spiritual life in baptism. They afterwards represented the Lord's
+descent to those who were bound, and his ascent with them into heaven;
+and in order to accommodate the representation to their infant minds,
+they let down small cords that were scarcely discernible, exceedingly
+soft and yielding, to aid the Lord in the ascent, being always
+influenced by a holy fear lest any thing in the representation should
+affect something that was not under heavenly influence: not to mention
+other representations, whereby infants are introduced into the
+knowledges of truth and the affections of good, as by games adapted to
+their capacities. To these and similar things infants are led by the
+Lord by means of innocence passing through the third heaven; and thus
+spiritual things are insinuated into their affections, and thence into
+their tender thoughts, so that they know no other than that they do and
+think such things from themselves, by which their understanding
+commences.
+
+413. XXI. IT IS THERE PROVIDED BY THE LORD, THAT WITH THOSE INFANTS THE
+INNOCENCE OF INFANCY BECOMES THE INNOCENCE OF WISDOM (AND THUS THEY
+BECOME ANGELS). Many may conjecture that infants remain infants, and
+become angels immediately after death: but it is intelligence and wisdom
+that make an angel: therefore so long as infants are without
+intelligence and wisdom, they are indeed associated with angels, yet are
+not angels: but they then first become so when they are made intelligent
+and wise. Infants therefore are led from the innocence of infancy to the
+innocence of wisdom, that is, from external innocence to internal: the
+latter innocence is the end of all their instruction and progression:
+therefore when they attain to the innocence of wisdom, the innocence of
+infancy is adjoined to them, which in the mean time had served them as a
+plane. I saw a representation of the quality of the innocence of
+infancy; it was of wood almost without life, and was vivified in
+proportion as the knowledges of truth and the affections of good were
+imbibed: and afterwards there was represented the quality of the
+innocence of wisdom, by a living infant. The angels of the third heaven,
+who are in a state of innocence from the Lord above other angels, appear
+like naked infants before the eyes of spirits who are beneath the
+heavens; and as they are wiser than all others, so are they also more
+truly alive: the reason of this is, because innocence corresponds to
+infancy, and also to nakedness, therefore it is said of Adam and his
+wife, when they were in a state of innocence, that they were naked and
+were not ashamed, but that when they had lost their state of innocence,
+they were ashamed of their nakedness, and hid themselves, Gen. ii. 25;
+chap. iii. 7, 10, 11. In a word, the wiser the angels are the more
+innocent they are. The quality of the innocence of wisdom may in some
+measure be seen from the innocence of infancy above described, n. 395,
+if only instead of parents, the Lord be assumed as the Father by whom
+they are led, and to whom they ascribe what they have received.
+
+414. On the subject of innocence I have often conversed with the angels
+who have told me that innocence is the _esse_ of every good, and that
+good is only so far good as it has innocence in it: and, since wisdom is
+of life and thence of good, that wisdom is only so far wisdom as it
+partakes of innocence: the like is true of love, charity, and faith; and
+hence it is that no one can enter heaven unless he has innocence; which
+is meant by these words of the Lord, "_Suffer infants to come to me, and
+forbid them not; for of such is the kingdom of the heavens; verily I say
+unto you, Whosoever shall not receive the kingdom of the heavens as an
+infant, he will not enter therein_," Mark x. 14, 15; Luke xviii. 16, 17.
+In this passage, as well as in other parts of the Word, infants denote
+those who are in innocence. The reason why good is good, so far as it
+has innocence in it, is, because all good is from the Lord, and
+innocence consists in being led by the Lord.
+
+       *       *       *       *       *
+
+415. To the above I shall add this MEMORABLE RELATION. One morning, as I
+awoke out of sleep, the light beginning to dawn and it being very
+serene, while I was meditating and not yet quite awake, I saw through
+the window as it were a flash of lightning, and presently I heard as it
+were a clap of thunder; and while I was wondering whence this could be,
+I heard from heaven words to this effect, "There are some not far from
+you, who are reasoning sharply about God and nature. The vibration of
+light like lightning, and the clapping of the air like thunder, are
+correspondences and consequent appearances of the conflict and collision
+of arguments, on one side in favor of God, and on the other in favor of
+nature." The cause of this spiritual combat was as follows: there were
+some satans in hell who expressed a wish to be allowed to converse with
+the angels of heaven; "for," said they, "we will clearly and fully
+demonstrate, that what they call God, the Creator of all things, is
+nothing but nature; and thus that God is a mere unmeaning expression,
+unless nature be meant by it." And as those satans believed this with
+all their heart and soul, and also were desirous to converse with the
+angels of heaven, they were permitted to ascend out of the mire and
+darkness of hell, and to converse with two angels at that time
+descending from heaven. They were in the world of spirits, which is
+intermediate between heaven and hell. The satans on seeing the angels
+there, hastily ran to them, and cried out with a furious voice, "Are you
+the angels of heaven with whom we are allowed to engage in debate,
+respecting God and nature? You are called wise because you acknowledge a
+God; but, alas! how simple you are! Who sees God? who understands what
+God is? who conceives that God governs, and can govern the universe,
+with everything belonging thereto? and who but the vulgar and common
+herd of mankind acknowledges what he does not see and understand? What
+is more obvious than that nature is all in all? Is it not nature alone
+that we see with our eyes, hear with our ears, smell with our nostrils,
+taste with our tongues, and touch and feel with our hands and bodies?
+And are not our bodily senses the only evidences of truth? Who would not
+swear from them that it is so? Are not your heads in nature, and is
+there any influx into the thoughts of your heads but from nature? Take
+away nature, and can you think at all? Not to mention several other
+considerations of a like kind." On hearing these words the angels
+replied, "You speak in this manner because you are merely sensual. All
+in the hells have the ideas of their thoughts immersed in the bodily
+senses, neither are they able to elevate their minds above them;
+therefore we excuse you. The life of evil and the consequent belief of
+what is false have closed the interiors of your minds, so that you are
+incapable of any elevation above the things of sense, except in a state
+removed from evils of life, and from false principles of faith: for a
+satan, as well as an angel, can understand truth when he hears it; but
+he does not retain it, because evil obliterates truth and induces what
+is false: but we perceive that you are now in a state of removal from
+evil, and thus that you can understand the truth which we speak; attend
+therefore to what we shall say:" and they proceeded thus: "You have been
+in the natural world, and have departed thence, and are now in the
+spiritual world. Have you known anything till now concerning a life
+after death? Have you not till now denied such a life, and degraded
+yourselves to the beasts? Have you known any thing heretofore about
+heaven and hell, or the light and heat of this world? or of this
+circumstance, that you are no longer within the sphere of nature, but
+above it; since this world and all things belonging to it are spiritual,
+and spiritual things are above natural, so that not the least of nature
+can flow into this world? But, in consequence of believing nature to be
+a God or a goddess, you believe also the light and heat of this world to
+be the light and heat of the natural world, when yet it is not at all
+so; for natural light here is darkness, and natural heat is cold. Have
+you known anything about the sun of this world from which our light and
+heat proceed? Have you known that this sun is pure love, and the sun of
+the natural world pure fire; and the sun of the world, which is pure
+fire, is that from which nature exists and subsists; and that the sun of
+heaven, which is pure love, is that from which life itself, which is
+love with wisdom exists and subsists; and thus that nature, which you
+make a god or a goddess, is absolutely dead? You can, under the care of
+a proper guard, ascend with us into heaven; and we also, under similar
+protection, can descend with you into hell; and in heaven you will see
+magnificent and splendid objects, but in hell such as are filthy and
+unclean. The ground of the difference is, because all in the heavens
+worship God, and all in the hells worship nature; and the magnificent
+and splendid objects in the heavens are correspondences of the
+affections of good and truth, and the filthy and unclean objects in the
+hells are correspondences of the lusts of what is evil and false. Judge
+now, from these circumstances, whether God or nature be all in all." To
+this the satans replied, "In the state wherein we now are, we can
+conclude, from what we have heard, that there is a God; but when the
+delight of evil seizes our minds, we see nothing but nature." These two
+angels and two satans were standing to the right, at no great distance
+from me; therefore I saw and heard them; and lo! I saw near them many
+spirits who had been celebrated in the natural world for their
+erudition; and I was surprised to observe that those great scholars at
+one time stood near the angels and at another near the satans, and that
+they favored the sentiments of those near whom they stood; and I was led
+to understand that the changes of their situation were changes of the
+state of their minds, which sometimes favored one side and sometimes the
+other; for they were _vertumni_. Moreover, the angels said, "We will
+tell you a mystery; on our looking down upon the earth, and examining
+those who were celebrated for erudition, and who have thought about God
+and nature from their own judgement, we have found six hundred out of a
+thousand favorers of nature, and the rest favorers of God; and that
+these were in favor of God, in consequence of having frequently
+maintained in their conversation, not from any convictions of their
+understandings, but only from hear-say, that nature is from God; for
+frequent conversation from the memory and recollection, and not at the
+same time from thought and intelligence, induces a species of faith."
+After this, the satans were entrusted to a guard and ascended with the
+two angels into heaven, and saw the magnificent and splendid objects
+contained therein; and being then an illustration from the light of
+heaven, they acknowledged the being of a God, and that nature was
+created to be subservient to the life which is in God and from God; and
+that nature in itself is dead, and consequently does nothing of itself,
+but is acted upon by life. Having seen and perceived these things, they
+descended: and as they descended the love of evil returned and closed
+their understanding above and opened it beneath; and then there appeared
+above it as it were a veil sending forth lightning from infernal fire;
+and as soon as they touched the earth with their feet, the ground
+cleaved asunder beneath them, and they returned to their associates.
+
+416. After these things those two angels seeing me near, said to the
+by-standers respecting me, "We know that this man has written about God
+and nature; let us hear what he has written." They therefore came to me,
+and intreated that what I had written about God and nature might be read
+to them: I therefore read as follows. "Those who believe in a Divine
+operation in everything of nature, may confirm themselves in favor of
+the Divine, from many things which they see in nature, equally, yea more
+than those who confirm themselves in favor of nature: for those who
+confirm themselves in favor of the Divine, attend to the wonderful
+things, which are conspicuous in the productions of both vegetables and
+animals:--in the PRODUCTION OF VEGETABLES, that from a small seed sown
+in the earth there is sent forth a root, by means of the root a stem,
+and successively buds, leaves, flowers, fruits, even to new seeds;
+altogether as if the seed was acquainted with the order of succession,
+or the process by which it was to renew itself. What rational person can
+conceive, that the sun which is pure fire, is acquainted with this, or
+that it can endue its heat and light with a power to effect such things;
+and further, that it can form wonderful things therein, and intend use?
+When a man of elevated reason sees and considers such things, he cannot
+think otherwise than that they are from him who has infinite wisdom,
+consequently from God. Those who acknowledge the Divine, also see and
+think so; but those who do not acknowledge it, do not see and think so,
+because they are unwilling; and thereby they let down their rational
+principle into the sensual, which derives all its ideas from the
+luminous principle in which the bodily senses are, and confirms their
+fallacies urging, 'Do not you see the sun effecting these things by its
+heat and light? What is that which you do not see?' Is it anything?
+Those who confirm themselves in favor of the Divine, attend to the
+wonderful things which are conspicuous in the PRODUCTIONS OF ANIMALS; to
+mention only what is conspicuous in eggs, that there lies concealed in
+them a chick in its seed, or first principles of existence, with
+everything requisite even to the hatching, and likewise to every part of
+its progress after hatching, until it becomes a bird, or winged animal,
+in the form of its parent stock. A farther attention to the nature and
+quality of the form cannot fail to cause astonishment in the
+contemplative mind; to observe in the least as well as in the largest
+kinds, yea, in the invisible as in the visible, that is, in small
+insects, as in fowls or great beasts, how they are all endowed with
+organs of sense, such as seeing, smelling, tasting, touching; and also
+with organs of motion, such as muscles, for they fly and walk; and
+likewise with viscera, around the heart and lungs, which are actuated by
+the brains: that the commonest insects enjoy all these parts of
+organization is known from their anatomy, as described by some writers,
+especially SWAMMERDAM in his Books of Nature. Those who ascribe all
+things to nature do indeed see such things; but they think only that
+they are so, and say that nature produces them: and this they say in
+consequence of having averted their minds from thinking about the
+Divine; and those who have so averted their minds, when they see the
+wonderful things in nature, cannot think rationally, and still less
+spiritually; but they think sensually and materially, and in this case
+they think in and from nature, and not above it, in like manner as those
+do who are in hell; differing from beasts only in this respect, that
+they have rational powers, that is, they are capable of understanding,
+and thereby of thinking otherwise, if only they are willing. Those who
+have averted themselves from thinking about the Divine, when they see
+the wonderful things in nature, and thereby become sensual, do not
+consider that the sight of the eye is so gross that it sees several
+small insects as one confused mass; when yet each of them is organized
+to feel and to move itself, consequently is endowed with fibres and
+vessels, also with a little heart, pulmonary pipes, small viscera, and
+brains; and that the contexture of these parts consists of the purest
+principles in nature, and corresponds to some life, by virtue of which
+their minutest parts are distinctly acted upon. Since the sight of the
+eye is so gross that several of such insects, with the innumerable
+things in each, appear to it as a small confused mass, and yet those who
+are sensual, think and judge from that sight, it is evident how gross
+their minds are, and consequently in what thick darkness they are
+respecting spiritual things.
+
+417. "Every one that is willing to do so, may confirm himself in favor
+of the Divine from the visible things in nature; and he also who thinks
+of God from the principle of life, does so confirm himself; while, for
+instance, he observes the fowls of heaven, how each species of them
+knows its proper food and where it is to be found; how they can
+distinguish those of their own kind by the sounds they utter and by
+their external appearance; how also, among other kinds, they can tell
+which are their friends and which their foes; how they pair together,
+build their nests with great art, lay therein their eggs, hatch them,
+know the time of hatching, and at its accomplishment help their young
+out of the shell, love them most tenderly, cherish them under their
+wings, feed and nourish them, until they are able to provide for
+themselves and do the like, and to procreate a family in order to
+perpetuate their kind. Every one that is willing to think of a divine
+influx through the spiritual world into the natural, may discern it in
+these instances, and may also, if he will, say in his heart, 'Such
+knowledges cannot flow into those animals from the sun by the rays of
+its light:' for the sun, from which nature derives its birth and its
+essence, its pure fire, and consequently the rays of its light are
+altogether dead; and thus they may conclude, that such effects are
+derived from an influx of divine wisdom into the ultimates of nature.
+
+418. "Every one may confirm himself in favor of the Divine from what is
+visible in nature, while he observes worms, which from the delight of a
+certain desire, wish and long after a change of their earthly state into
+a state analogous to a heavenly one; for this purpose they creep into
+holes, and cast themselves as it were into a womb that they may be born
+again, and there become chrysalises, aurelias, nymphs, and at length
+butterflies; and when they have undergone this change, and according to
+their species are decked with beautiful wings, they fly into the air as
+into their heaven, and there indulge in all festive sports, pair
+together, lay their eggs, and provide for themselves a posterity; and
+then they are nourished with a sweet and pleasant food, which they
+extract from flowers. Who that confirms himself in favor of the Divine
+from what is visible in nature, does not see some image of the earthly
+state of man in these animals while they are worms, and of his heavenly
+state in the same when they become butterflies? whereas those who
+confirm themselves in favor of nature, see indeed such things; but as
+they have rejected from their minds all thought of man's heavenly state,
+they call them mere instincts of nature.
+
+419. "Again, everyone may confirm himself in favor of the Divine from
+what is visible in nature, while he attends to the discoveries made
+respecting bees,--how they have the art to gather wax and suck honey
+from herbs and flowers, and build cells like small houses, and arrange
+them into the form of a city with streets, through which they come in
+and go out; and how they can smell flowers and herbs at a distance, from
+which they may collect wax for their home and honey for their food; and
+how, when laden with these treasures, they can trace their way back in a
+right direction to their hive; thus they provide for themselves food and
+habitation against the approaching winter, as if they were acquainted
+with and foresaw its coming. They also set over themselves a mistress as
+a queen, to be the parent of a future race, and for her they build as it
+were a palace in an elevated situation, and appoint guards about her;
+and when the time comes for her to become a mother, she goes from cell
+to cell and lays her eggs, which her attendants cover with a sort of
+ointment to prevent their receiving injury from the air; hence arises a
+new generation, which, when old enough to provide in like manner for
+itself, is driven out from home; and when driven out, it flies forth to
+seek a new habitation, not however till it has first collected itself
+into a swarm to prevent dissociation. About autumn also the useless
+drones are brought forth and deprived of their wings, lest they should
+return and consume the provision which they had taken no pains to
+collect; not to mention many other circumstances; from which it may
+appear evident, that on account of the use which they afford to mankind,
+they have by influx from the spiritual world a form of government, such
+as prevails among men in the world, yea, among angels in the heavens.
+What man of uncorrupted reason does not see that such instincts are not
+communicated to bees from the natural world? What has the sun, in which
+nature originates, in common with a form of government which vies with
+and is similar to a heavenly one? From these and similar circumstances
+respecting brute animals, the confessor and worshiper of nature confirms
+himself in favor of nature, while the confessor and worshiper of God,
+from the same circumstances, confirms himself in favor of the Divine:
+for the spiritual man sees spiritual things therein, and the natural man
+natural; thus every one according to his quality. In regard to myself,
+such circumstances have been to me testimonies of an influx of what is
+spiritual into what is natural, or of an influx of the spiritual world
+into the natural world; thus of an influx from the divine wisdom of the
+Lord. Consider also, whether you can think analytically of any form of
+government, any civil law, any moral virtue, or any spiritual truth,
+unless the Divine flows in from his wisdom through the spiritual world:
+for my own part, I never did, and still feel it to be impossible; for I
+have perceptibly and sensibly observed such influx now (1768) for
+twenty-five years continually: I therefore speak this from experience.
+
+420. "Can nature, let me ask, regard use as an end, and dispose uses
+into orders and forms? This is in the power of none but a wise being;
+and none but God, who is infinitely wise, can so order and form the
+universe. Who else can foresee and provide for mankind all the things
+necessary for their food and clothing, producing them from the fruits of
+the earth and from animals? It is surely a wonderful consideration among
+many others, that those common insects, called silk-worms, should supply
+with splendid clothing all ranks of persons, from kings and queens even
+to the lowest servants; and that those common insects the bees, should
+supply wax to enlighten both our temples and palaces. These, with
+several other similar considerations, are standing proofs, that the Lord
+by an operation from himself through the spiritual world, effects
+whatever is done in nature.
+
+421. "It may be expedient here to add, that I have seen in the spiritual
+world those who had confirmed themselves in favor of nature by what is
+visible in this world, so as to become atheists, and that their
+understanding in spiritual light appeared open beneath but closed above,
+because with their thinking faculty they had looked downwards to the
+earth and not upwards to heaven. The super-sensual principle, which is
+the lowest principle of the understanding, appeared as a veil, in some
+cases sparkling from infernal fire, in some black as soot, and in some
+pale and livid as a corpse. Let every one therefore beware of
+confirmation in favor of nature, and let him confirm himself in favor of
+the Divine; for which confirmation there is no want of materials.
+
+422. "Some indeed are to be excused for ascribing certain visible
+effects to nature, because they have had no knowledge respecting the sun
+of the spiritual world, where the Lord is, and of influx thence; neither
+have they known any thing about that world and its state, nor yet of its
+presence with man; and consequently they could think no other than that
+the spiritual principle was a purer natural principle; and thus that
+angels were either in the ether or in the stars; also that the devil was
+either man's evil, or, if he actually existed, that he was either in the
+air or in the deep; also that the souls of men after death were either
+in the inmost part of the earth, or in some place of confinement till
+the day of judgement; not to mention other like conceits, which sprung
+from ignorance of the spiritual world and its sun. This is the reason
+why those are to be excused, who have believed that the visible
+productions of nature are the effect of some principle implanted in her
+from creation: nevertheless those who have made themselves atheists by
+confirmations in favor of nature, are not to be excused, because they
+might have confirmed themselves in favor of the Divine. Ignorance indeed
+excuses, but does not take away the false principle which is confirmed;
+for this false principle agrees with evil, and evil with hell."
+
+
+
+
+ADULTEROUS LOVE AND ITS SINFUL PLEASURES.
+
+
+ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE.
+
+423. At the entrance upon our subject, it may be expedient to declare
+what we mean in this chapter by adulterous love. By adulterous love we
+do not mean fornicatory love, which precedes marriage, or which follows
+it after the death of a married partner; neither do we mean concubinage,
+which is engaged in from causes legitimate, just, and excusatory; nor do
+we mean either the mild or the grievous kinds of adultery, whereof a man
+actually repents; for the latter become not opposite, and the former are
+not opposite, to conjugial love, as will be seen in the following pages,
+where each is treated of. But by adulterous love, opposite to conjugial
+love, we here mean the love of adultery, so long as it is such as not to
+be regarded as sin, or as evil, and dishonorable, and contrary to
+reason, but as allowable with reason. This adulterous love not only
+makes conjugial love the same with itself, but also overthrows,
+destroys, and at length nauseates it. The opposition of this love to
+conjugial love is the subject treated of in this chapter. That no other
+love is treated of (as being in such opposition), may be evident from
+what follows concerning fornication, concubinage, and the various kinds
+of adultery. But in order that this opposition may be made manifest to
+the rational sight, it may be expedient to demonstrate it in the
+following series: I. _It is not known what adulterous love is, unless it
+be known what conjugial love is._ II. _Adulterous love is opposed to
+conjugial love._ III. _Adulterous love is opposed to conjugial love, as
+the natural man viewed in himself is opposed to the spiritual man._ IV.
+_Adulterous love is opposed to conjugial love, as the connubial
+connection of what is evil and false is opposed to the marriage of good
+and truth._ V. _Hence adulterous love in opposed to conjugial love, as
+hell is opposed to heaven._ VI. _The impurity of hell is from adulterous
+love, and the purity of heaven from conjugial love._ VII. _The impurity
+and the purity in the church are similarly circumstanced._ VIII.
+_Adulterous love more and more makes a man not a man (homo), and not a
+man (vir), and conjugial love makes a man more and more a man (homo),
+and a man (vir)._ IX. _There are a sphere of adulterous love and a
+sphere of conjugial love._ X. _The sphere of adulterous love ascends
+from hell, and the sphere of conjugial love descends from heaven._ XI.
+_Those two spheres mutually meet each other in each world; but they do
+not unite._ XII. _Between those two spheres there is an equilibrium, and
+man is in it._ XIII. _A man is able to turn himself to whichever he
+pleases; but so far as he turns himself to the one, so far he turns
+himself from the other._ XIV. _Each sphere brings with it delights._ XV.
+_The delights of adulterous love commence from the flesh and are of the
+flesh even in the spirit; but the delights of conjugial love commence in
+the spirit, and are of the spirit even in the flesh._ XVI. _The delights
+of adulterous love are the pleasures of insanity; but the delights of
+conjugial love are the delights of wisdom._ We proceed to an explanation
+of each article.
+
+424. I. IT IS NOT KNOWN WHAT ADULTEROUS LOVE IS, UNLESS IT BE KNOWN WHAT
+CONJUGIAL LOVE IS. By adulterous love we mean the love of adultery,
+which destroys conjugial love, as above, n. 423. That it is not known
+what adulterous love is, unless it be known what conjugial love is,
+needs no demonstration, but only illustration by similitudes: as for
+example, who can know what is evil and false, unless he know what is
+good and true? and who knows what is unchaste, dishonorable, unbecoming,
+and ugly, unless he knows what is chaste, honorable, becoming, and
+beautiful? and who can discern the various kinds of insanity, but he
+that is wise, or that knows what wisdom is? also, who can rightly
+perceive discordant and grating sounds, but he that is well versed in
+the doctrine and study of harmonious numbers? in like manner, who can
+clearly discern what is the quality of adultery, unless he has first
+clearly discerned what is the quality of marriage? and who can make a
+just estimate of the filthiness of the pleasures of adulterous love, but
+he that has first made a just estimate of the purity of conjugial love?
+As I have now completed the treatise ON CONJUGIAL LOVE AND ITS CHASTE
+DELIGHTS, I am enabled, from the intelligence I thence acquired, to
+describe the pleasures respecting adulterous love.
+
+425. II. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE. Every thing in
+the universe has its opposite; and opposites, in regard to each other,
+are not relatives, but contraries. Relatives are what exist between the
+greatest and the least of the same thing; whereas contraries arise from
+an opposite in contrariety thereto; and the latter are relatives in
+regard to each other, as the former are in their regard one to another;
+wherefore also the relations themselves are opposites. That all things
+have their opposites, is evident from light, heat, the times of the
+world, affections, perceptions, sensations, and several other things.
+The opposite of light is darkness; the opposite of heat is cold; of the
+times of the world the opposites are day and night, summer and winter;
+of affections the opposites are joys and mourning, also gladnesses and
+sadnesses; of perceptions the opposites are goods and evils, also truths
+and falses; and of sensations the opposites are things delightful and
+things undelightful. Hence it may be evidently concluded, that conjugial
+love has its opposite; this opposite is adultery, as every one may see,
+if he be so disposed, from all the dictates of sound reason. Tell, if
+you can, what else is its opposite. It is an additional evidence in
+favor of this position, that as sound reason was enabled to see the
+truth of it by her own light, therefore she has enacted laws, which are
+called laws of civil justice, in favor of marriages and against
+adulteries. That the truth of this position may appear yet more
+manifest, I may relate what I have very often seen in the spiritual
+world. When those who in the natural world have been confirmed
+adulterers, perceive a sphere of conjugial love flowing down from
+heaven, they instantly either flee away into caverns and hide
+themselves, or, if they persist obstinately in contrariety to it, they
+grow fierce with rage, and become like furies. The reason why they are
+so affected is, because all things of the affections, whether delightful
+or undelightful, are perceived in that world, and on some occasions as
+clearly as an odor is perceived by the sense of smelling; for the
+inhabitants of that world have not a material body, which absorbs such
+things. The reason why the opposition of adulterous love and conjugial
+love is unknown to many in the world, is owing to the delights of the
+flesh, which, in the extremes, seem to imitate the delights of conjugial
+love; and those who are in delights only, do not know anything
+respecting that opposition; and I can venture to say, that should you
+assert, that everything has its opposite, and should conclude that
+conjugial love also has its opposite, adulterers will reply, that that
+love has not an opposite, because adulterous love cannot be
+distinguished from it; from which circumstance it is further manifest,
+that he that does not know what conjugial love is, does not know what
+adulterous love is; and moreover, that from adulterous love it is not
+known what conjugial love is, but from conjugial love it is known what
+adulterous love is. No one knows good from evil, but evil from good; for
+evil is in darkness, whereas good is in light.
+
+426. III. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE NATURAL
+MAN VIEWED IN HIMSELF IS OPPOSED TO THE SPIRITUAL MAN. That the natural
+man and the spiritual are opposed to each other, so that the one does
+not will what the other wills, yea, that they are at strife together, is
+well known in the church; but still it has not heretofore been
+explained. We will therefore shew what is the ground of discrimination
+between the spiritual man and the natural, and what excites the latter
+against the former. The natural man is that into which every one is
+first introduced as he grows up, which is effected by sciences and
+knowledges, and by rational principles of the understanding; but the
+spiritual man is that into which he is introduced by the love of doing
+uses, which love is also called charity: wherefore so far as any one is
+in charity, so far he is spiritual; but so far as he is not in charity,
+so far he is natural, even supposing him to be ever so quick-sighted in
+genius, and wise in judgement. That the latter, the natural man,
+separate from the spiritual, notwithstanding all his elevation into the
+light of reason, still gives himself without restraint to the government
+of his lusts, and is devoted to them, is manifest from his genius alone,
+in that he is void of charity; and whoever is void of charity, gives
+loose to all the lasciviousness of adulterous love: wherefore, when he
+is told, that this wanton love is opposed to chaste conjugial love, and
+is asked to consult his rational _lumen_, he still does not consult it,
+except in conjunction with the delight of evil implanted from birth in
+the natural man; in consequence whereof he concludes, that his reason
+does not see anything contrary to the pleasing sensual allurements of
+the body; and when he has confirmed himself in those allurements, his
+reason is in amazement at all those pleasures which are proclaimed
+respecting conjugial love; yea, as was said above, he fights against
+them, and conquers, and, like a conqueror after the enemy's overthrow,
+he utterly destroys the camp of conjugial love in himself. These things
+are done by the natural man from the impulse of his adulterous love. We
+mention these circumstances, in order that it may be known, what is the
+true ground of the opposition of those two loves; for, as has been
+abundantly shewn above, conjugial love viewed in itself is spiritual
+love, and adulterous love viewed in itself is natural love.
+
+427. IV. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE CONNUBIAL
+CONNECTION OF WHAT IS EVIL AND FALSE IS OPPOSED TO THE MARRIAGE OF GOOD
+AND TRUTH. That the origin of conjugial love is from the marriage of
+good and truth, was demonstrated above in its proper chapter, from n.
+83-102; hence it follows, that the origin of adulterous love is from the
+connubial connection of what is evil and false, and that hence they are
+opposite loves, as evil is opposed to good, and the false of evil to the
+truth of good. It is the delights of each love which are thus opposed;
+for love without its delight is not anything. That these delights are
+thus opposed to each other, does not at all appear: the reason why it
+does not appear is, because the delight of the love of evil in externals
+assumes a semblance of the delight of the love of good; but in internals
+the delight of the love of evil consists of mere concupiscences of evil,
+evil itself being the conglobated mass (or glome) of those
+concupiscences: whereas the delight of the love of good consists of
+innumerable affections of good, good itself being the co-united bundle
+of those affections. This bundle and that glome are felt by man only as
+one delight; and as the delight of evil in externals assumes a semblance
+of the delight of good, as we have said, therefore also the delight of
+adultery assumes a semblance of the delight of marriage; but after
+death, when everyone lays aside externals, and the internals are laid
+bare, then it manifestly appears, that the evil of adultery is a glome
+of the concupiscences of evil, and the good of marriage is a bundle of
+the affections of good: thus that they are entirely opposed to each
+other.
+
+428. In reference to the connubial connection of what is evil and false,
+it is to be observed, that evil loves the false, and desires that it may
+be a one with itself, and they also unite; in like manner as good loves
+truth, and desires that it may be a one with itself, and they also
+unite: from which consideration it is evident, that as the spiritual
+origin of marriage is the marriage of good and truth, so the spiritual
+origin of adultery is the connubial connection of what is evil and
+false. Hence, this connubial connection is meant by adulteries,
+whoredoms, and fornications, in the spiritual sense of the Word; see the
+APOCALYPSE REVEALED, n. 134. It is from this principle, that he that is
+in evil, and connects himself connubially with what is false, and he
+that is in what is false, and draws evil into a partnership of his
+chamber, from the joint covenant confirms adultery, and commits it so
+far as he dares and has the opportunity; he confirms it from evil by
+what is false, and he commits it from what is false by evil: and also on
+the other hand, that he that is in good, and marries truth, or he that
+is in truth, and brings good into partnership of the chamber with
+himself, confirms himself against adultery, and in favor of marriage,
+and attains to a happy conjugial life.
+
+429. V. HENCE ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE AS HELL IS
+OPPOSED TO HEAVEN. All who are in hell are in the connubial connection
+of what is evil and false, and all who are in heaven are in the marriage
+of good and truth; and as the connubial connection of what is evil and
+false is also adultery, as was shewn just above, n. 427, 428, hell is
+also that connubial connection. Hence all who are in hell are in the
+lust, lasciviousness, and immodesty of adulterous love, and shun and
+dread the chastity and modesty of conjugial love; see above, n. 428.
+From these considerations it may be seen, that those two loves,
+adulterous and conjugial, are opposed to each other, as hell is to
+heaven, and heaven to hell.
+
+430. VI. THE IMPURITY OF HELL IS FROM ADULTEROUS LOVE, AND THE PURITY OF
+HEAVEN FROM CONJUGIAL LOVE. All hell abounds with impurities, all of
+which originate in immodest and obscene adulterous love, the delights of
+that love being changed into such impurities. Who can believe, that in
+the spiritual world, every delight of love is presented to the sight
+under various appearances, to the sense under various odors, and to the
+view under various forms of beasts and birds? The appearances under
+which in hell the lascivious delights of adulterous love are presented
+to the sight, are dunghills and mire; the odors by which they are
+presented to the sense, are stinks and stenches; and the forms of beasts
+and birds under which they are presented to the view, are hogs,
+serpents, and the birds called ochim and tziim. The case is reversed in
+regard to the chaste delights of conjugial love in heaven. The
+appearances under which those delights are presented to the sight, are
+gardens and flowery fields; the odors whereby they are presented to the
+sense, are the perfumes arising from fruits and the fragrancies from
+flowers; and the forms of animals under which they are presented to the
+view are lambs, kids, turtle-doves, and birds of paradise. The reason
+why the delights of love are changed into such and similar things is,
+because all things which exist in the spiritual world are
+correspondences: into these correspondences the internals of the minds
+of the inhabitants are changed, while they pass away and become external
+before the senses. But it is to be observed, that there are innumerable
+varieties of impurities, into which the lasciviousnesses of whoredoms
+are changed, while they pass off into their correspondences: these
+varieties are according to the genera and species of those
+lasciviousnesses, as may be seen in the following pages, where
+adulteries and their degrees are treated of: such impurities however do
+not proceed from the delights of the love of those who have repented;
+because they have been washed from them during their abode in the world.
+
+431. VII. THE IMPURITY AND THE PURITY IN THE CHURCH ARE SIMILARLY
+CIRCUMSTANCED. The reason of this is, because the church is the Lord's
+kingdom in the world, corresponding to his kingdom in the heavens; and
+also the Lord conjoins them together, that they may make a one; for he
+distinguishes those who are in the world, as he distinguishes heaven and
+hell, according to their loves. Those who are in the immodest and
+obscene delights of adulterous love, associate to themselves similar
+spirits from hell: whereas those who are in the modest and chaste
+delights of conjugial love, are associated by the Lord to similar angels
+from heaven. While these their angels, in their attendance on man, are
+stationed near to confirmed and determined adulterers, they are made
+sensible of the direful stenches mentioned above, n. 430, and recede a
+little. On account of the correspondence of filthy loves with dunghills
+and bogs, it was commanded the sons of Israel, "That they should carry
+with them a paddle with which to cover their excrement, lest Jehovah God
+walking in the midst of their camp should see the nakedness of the
+thing, and should return," Deut, xxiii. 13, 14. This was commanded,
+because the camp of the sons of Israel represented the church, and those
+unclean things corresponded to the lascivious principles of whoredoms,
+and by Jehovah God's walking in the midst of their camp was signified
+his presence with the angels. The reason why they were to cover it was,
+because all those places in hell, where troops of such spirits have
+their abode, were covered and closed up, on which account also it is
+said, "lest he see the nakedness of the thing." It has been granted me
+to see that all those places in hell are closed up, and also that when
+they were opened, as was the case when a new demon entered, such a
+horrid stench issued from them, that it infested my belly with its
+noisomeness; and what is wonderful, those stenches are to the
+inhabitants as delightful as dunghills are to swine. From these
+considerations it is evident, how it is to be understood, that the
+impurity in the church is from adulterous love, and its purity from
+conjugial love.
+
+432. VIII. ADULTEROUS LOVE MORE AND MORE MAKES A MAN (homo) NOT A MAN
+(homo), AND A MAN (vir) NOT A MAN (vir), AND CONJUGIAL LOVE MAKES A MAN
+(homo) MORE AND MORE A MAN (homo), AND A MAN (vir). That conjugial love
+makes a man (_homo_) is illustrated and confirmed by all the
+considerations which were clearly and rationally demonstrated in the
+first part of this work, concerning love and the delights of its wisdom;
+as 1. That he that is principled in love truly conjugial, becomes more
+and more spiritual; and in proportion as any one is more spiritual, in
+the same proportion he is more a man (_homo_). 2. That he becomes more
+and more wise; and the wiser any one is, so much the more is he a man
+(_homo_). 3. That with such a one the interiors of the mind are more and
+more opened, insomuch that he sees or intuitively acknowledges the Lord;
+and the more any one is in the sight or acknowledgement, the more he is
+a man. 4. That he becomes more and more moral and civil, inasmuch as a
+spiritual soul is in his morality and civility; and the more any one is
+morally civil, the more he is a man. 5. That also after death he becomes
+an angel of heaven; and an angel is in essence and form a man; and also
+the genuine human principle in his face shines forth from his
+conversation and manners: from these considerations it is manifest, that
+conjugial love makes a man (_homo_) more and more a man (_homo_). That
+the contrary is the case with adulterers, follows as a consequence from
+the opposition of adultery and marriage, which is the subject treated of
+in this chapter; as, 1. That they are not spiritual but in the highest
+degree natural; and the natural man separate from the spiritual man, is
+a man only as to the understanding, but not as to the will: this he
+immerses in the body and the concupiscences of the flesh, and at those
+times the understanding also accompanies it. That such a one is but half
+a man (_homo_), he himself may see from the reason of his understanding,
+in ease he elevates it. 2. That adulterers are not wise, except in their
+conversation and behaviour, when they are in the company of such as are
+in high station, or as are distinguished for their learning or their
+morals; but that when alone with themselves they are insane, setting at
+nought the divine and holy things of the church, and defiling the morals
+of life with immodest and unchaste principles, will be shewn in the
+chapter concerning adulteries. Who does not see that such gesticulators
+are men only as to external figure, and not as to internal form? 3. That
+adulterers become more and more not men, has been abundantly confirmed
+to me by what I have myself been eye-witness to respecting them in hell:
+for there they are demons, and when seen in the light of heaven, appear
+to have their faces full of pimples, their bodies bunched out, their
+voice rough, and their gestures antic. But it is to be observed, that
+such are determined and confirmed adulterers, but not non-deliberate
+adulterers: for in the chapter concerning adulteries and their degrees,
+four kinds are treated of. Determined adulterers are those who are so
+from the lust of the will; confirmed adulterers are those who are so
+from the persuasion of the understanding; deliberate adulterers are
+those who are so from the allurements of the senses; and non deliberate
+adulterers are those who have not the faculty or the liberty of
+consulting the understanding. The two former kinds of adulterers are
+those who become more and more not men; whereas the two latter kinds
+become men as they recede from those errors, and afterwards become wise.
+
+433. That conjugial love makes a man (_homo_) more a man (_vir_), is
+also illustrated by what was adduced in the preceding part concerning
+conjugial love and its delights; as, 1. That the virile faculty and
+power accompanies wisdom, as this is animated from the spiritual things
+of the church, and that hence it resides in conjugial love; and that the
+wisdom of this love opens a vein from its fountain in the soul, and
+thereby invigorates, and also blesses with permanence, to the
+intellectual life, which is the very essential masculine life. 2. That
+hence it is, that the angels of heaven are in this permanence to
+eternity, according to their own declarations in the MEMORABLE RELATION,
+n. 355, 356. That the most ancient men in the golden and silver ages,
+were in permanent efficacy, because they loved the caresses of their
+wives, and abhorred the caresses of harlots, I have heard from their own
+mouths; see the MEMORABLE RELATIONS, n. 75, 76. That that spiritual
+sufficiency is also in the natural principle, and will not be wanting to
+those at this day, who come to the Lord, and abominate adulteries as
+infernal, has been told me from heaven. But the contrary befalls
+determined and confirmed adulterers who are treated of above, n. 432.
+That the virile faculty and power with such is weakened even till it
+ceases; and that after this there commences cold towards the sex; and
+that cold is succeeded by a kind of fastidiousness approaching to
+loathing, is well known, although but little talked of. That this is the
+case with such adulterers in hell, I have heard at a distance, from the
+sirens, who are obsolete venereal lusts, and also from the harlots
+there. From these considerations it follows, that adulterous love makes
+a man (_homo_) more and more not a man (_homo_) and not a man (_vir_)
+and that conjugial love makes a man more and more a man (_homo_) and a
+man (_vir_).
+
+434. IX. THERE ARE A SPHERE OF ADULTEROUS LOVE AND A SPHERE OF CONJUGIAL
+LOVE. What is meant by spheres, and that they are various, and that
+those which are of love and wisdom proceed from the Lord, and through
+the angelic heavens descend into the world, and pervade it even to its
+ultimates, was shewn above, n. 222-225; and n. 386-397. That every thing
+in the universe has its opposites, may be seen above, n. 425: hence it
+follows, that whereas there is a sphere of conjugial love, there is also
+a sphere opposite to it, which is called a sphere of adulterous love;
+for those spheres are opposed to each other, as the love of adultery is
+opposed the love of marriage. This opposition has been treated of in the
+preceding parts of this chapter.
+
+435. X. THE SPHERE OF ADULTEROUS LOVE ASCENDS FROM HELL, AND THE SPHERE
+OF CONJUGIAL LOVE DESCENDS FROM HEAVEN. That the sphere of conjugial
+love descends from heaven, was shewn in the places cited just above, n.
+434; but the reason why the sphere of adulterous love ascends from hell,
+is, because this love is from thence, see n. 429. That sphere ascends
+thence from the impurities into which the delights of adultery are
+changed with those who are of each sex there; concerning which delight
+see above, n. 430, 431.
+
+436. XI. THOSE TWO SPHERES MEET EACH OTHER IN EACH WORLD; BUT THEY DO
+NOT UNITE. By each world is meant the spiritual world and the natural
+world. In the spiritual world those spheres meet each other in the world
+of spirits, because this is the medium between heaven and hell; but in
+the natural world they meet each other in the rational plane
+appertaining to man, which also is the medium between heaven and hell:
+for the marriage of good and truth flows into it from above, and the
+marriage of evil and the false flows into it from beneath. The latter
+marriage flows in through the world, but the former through heaven.
+Hence it is, that the human rational principle can turn itself to either
+side as it pleases, and receive influx. If it turns to good, it receives
+it from above; and in this case the man's rational principle is formed
+more and more to the reception of heaven; but if it turns itself to
+evil, it receives that influx from beneath; and in this case the man's
+rational principle is formed more and more to the reception of hell. The
+reason why those two spheres do not unite, is, because they are
+opposites; and an opposite acts upon an opposite like enemies, one of
+whom, burning with deadly hatred, furiously assaults the other, while
+the other is in no hatred, but only endeavours to defend himself. From
+these considerations it is evident, that those two spheres only meet
+each other, but do not unite. The middle interstice, which they make, is
+on the one part from the evil not of the false, and from the false not
+of the evil, and on the other part from good not of truth, and from
+truth not of good: which two may indeed touch each other, but still they
+do not unite.
+
+437. XII. BETWEEN THOSE TWO SPHERES THERE IS AN EQUILIBRIUM, AND MAN IS
+IN IT. The equilibrium between them is a spiritual equilibrium, because
+it is between good and evil; from this equilibrium a man has free will,
+in and by which he thinks and wills, and hence speaks and acts as from
+himself. His rational principle consists in his having the option to
+receive either good or evil; consequently, whether he will freely and
+rationally dispose himself to conjugial love, or to adulterous love; if
+to the latter, he turns the hinder part of the head, and the back to the
+Lord; if to the former, he turns the fore part of the head and the
+breast to the Lord; if to the Lord, his rationality and liberty are led
+by himself; but if backwards from the Lord, his rationality and liberty
+are led by hell.
+
+438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE HE PLEASES; BUT SO
+FAR AS HE TURNS HIMSELF TO THE ONE, SO FAR HE TURNS HIMSELF FROM THE
+OTHER. Man was created so that he may do whatever he does freely,
+according to reason, and altogether as from himself: without these two
+faculties he would not be a man but a beast; for he would not receive
+any thing flowing from heaven, and appropriate it to himself as his own,
+and consequently it would not be possible for anything of eternal life
+to be inscribed on him; for this must be inscribed on him as his, in
+order that it may be his own; and whereas there is no freedom on the one
+part, unless there be also a like freedom on the other, as it would be
+impossible to weigh a thing, unless the scales from an equilibrium could
+incline to either side: so, unless a man had liberty from reason to draw
+near also to evil, thus to turn from the right to the left, and from the
+left to the right, in like manner to the infernal sphere, which is that
+of adultery, as to the celestial sphere, which is that of marriage, (it
+would be impossible for him to receive any thing flowing from heaven,
+and to appropriate it to himself.)
+
+439. XIV. EACH SPHERE BRINGS WITH IT DELIGHTS; that is, both the sphere
+of adulterous love which ascends from hell, and the sphere of conjugial
+love which descends from heaven, affects the recipient man (_homo_) with
+delights; because the ultimate plane in which the delights of each love
+terminate, and where they fill and complete themselves, and which
+exhibits them in their own proper sensory, is the same. Hence, in the
+extremes, adulterous caresses and conjugial caresses are perceived as
+similar, although in internals they are altogether dissimilar; that
+hence they are also dissimilar in the extremes, is a point not decided
+from any sense of discrimination; for dissimilitudes are not made
+sensible from their discriminations in the extremes, to any others than
+those who are principled in love truly conjugial; for evil is known from
+good, but not good from evil; so neither is a sweet scent perceived by
+the nose when a disagreeable one is present in it. I have heard from the
+angels, that they distinguish in the extremes what is lascivious from
+what is not, as any one distinguishes the fire of a dunghill or of burnt
+horn by its bad smell, from the fire of spices or of burnt cinnamon by
+its sweet smell; and that this arises from their distinction of the
+internal delights which enter into the external and compose them.
+
+440. XV. THE DELIGHTS OF ADULTEROUS LOVE COMMENCE FROM THE FLESH AND ARE
+OF THE FLESH EVEN IN THE SPIRIT; BUT THE DELIGHTS OF CONJUGIAL LOVE
+COMMENCE IN THE SPIRIT AND ARE OF THE SPIRIT EVEN IN THE FLESH. The
+reason why the delights of adulterous love commence from the flesh is,
+because the stimulant heats of the flesh are their beginnings. The
+reason why they infect the spirit and are of the flesh even in the
+spirit, is, because the spirit, and not the flesh, is sensible of those
+things which happen in the flesh. The case is the same with this sense
+as with the rest: as that the eye does not see and discern various
+particulars in objects, but they are seen and discerned by the spirit;
+neither does the ear hear and discern the harmonies of tunes in singing,
+and the concordances of the articulation of sounds in speech, but they
+are heard and discerned by the spirit; moreover, the spirit is sensible
+of every thing according to its elevation in wisdom. The spirit that is
+not elevated above the sensual things of the body, and thereby adheres
+to them, is not sensible of any other delights than those which flow in
+from the flesh and the world through the senses of the body: these
+delights it seizes upon, is delighted with, and makes its own. Now,
+since the beginnings of adulterous love are only the stimulant fires and
+itchings of the flesh, it is evident, that these things in the spirit
+are filthy allurements, which, as they ascend and descend, and
+reciprocate, so they excite and inflame. In general the cupidities of
+the flesh are nothing but the accumulated concupiscences of what is evil
+and false: hence comes this truth in the church, that the flesh lusts
+against the spirit, that is, against the spiritual man; wherefore it
+follows, that the delights of the flesh, as to the delights of
+adulterous love, are nothing but the effervescences of lusts, which in
+the spirit become the ebullitions of immodesty.
+
+441. But the delights of conjugial love have nothing in common with the
+filthy delights of adulterous love: the latter indeed are in the spirit
+of every man; but they are separated and removed, as the man's spirit is
+elevated above the sensual things of the body, and from its elevation
+sees their appearances and fallacies beneath: in this case it perceives
+fleshly delights, first as apparent and fallacious, afterwards as
+libidinous and lascivious, which ought to be shunned, and successively
+as damnable and hurtful to the soul, and at length it has a sense of
+them as being undelightful, disagreeable, and nauseous; and in the
+degree that it thus perceives and is sensible of these delights, in the
+same degree also it perceives the delights of conjugial love as innocent
+and chaste, and at length as delicious and blessed. The reason why the
+delights of conjugial love become also delights of the spirit in the
+flesh, is, because after the delights of adulterous love are removed, as
+was just said above, the spirit being loosed from them enters chaste
+into the body, and fills the breasts with the delights of its
+blessedness, and from the breasts fills also the ultimates of that love
+in the body; in consequence whereof, the spirit with these ultimates,
+and these ultimates with the spirits, afterwards act in full communion.
+
+442. XVI. THE DELIGHTS OF ADULTEROUS LOVE ARE THE PLEASURES OF INSANITY;
+BUT THE DELIGHTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. The
+reason why the delights of adulterous love are the pleasures of insanity
+is, because none but natural men are in that love, and the natural man
+is insane in spiritual things, for he is contrary to them, and therefore
+he embraces only natural, sensual, and corporeal delights. It is said
+that he embraces natural, sensual, and corporeal delights, because the
+natural principle is distinguished into three degrees: in the supreme
+degree are those natural men who from rational sight see insanities, and
+are still carried away by the delights thereof, as boats by the stream
+of a river; in a lower degree are the natural men who only see and judge
+from the senses of the body, despising and rejecting, as of no account,
+the rational principles which are contrary to appearances and fallacies;
+in the lowest degree are the natural men who without judgement are
+carried away by the alluring stimulant heats of the body. These last are
+called natural-corporeal, the former are called natural-sensual, but the
+first natural. With these men, adulterous love and its insanities and
+pleasures are of similar degrees.
+
+443. The reason why the delights of conjugial love are the delights of
+wisdom is, because none but spiritual men are in that love, and the
+spiritual man is in wisdom; and hence he embraces no delights but such
+as agree with spiritual wisdom. The respective qualities of the delights
+of adulterous and of conjugial love, may be elucidated by a comparison
+with houses: the delights of adulterous love by comparison with a house
+whose walls glitter outwardly like sea shells, or like transparent
+stones, called selenites, of a gold color; whereas in the apartments
+within the walls, are all kinds of filth and nastiness: but the delights
+of conjugial love may be compared to a house, the walls of which are
+refulgent as with sterling gold, and the apartments within are
+resplendent as with cabinets full of various precious stones.
+
+       *       *       *       *       *
+
+444. To the above I shall add the following MEMORABLE RELATION. After I
+had concluded the meditations on conjugial love, and had begun those on
+adulterous love, on a sudden two angels presented themselves, and said,
+"We have perceived and understood what you have heretofore meditated
+upon; but the things upon which you are now meditating pass away, and we
+do not perceive them. Say nothing about them, for they are of no value."
+But I replied, "This love, on which I am now meditating, is not of no
+value; because it exists." But they said, "How can there be any love,
+which is not from creation? Is not conjugial love from creation; and
+does not this love exist between two who are capable of becoming one?
+How can there be a love which divides and separates? What youth can love
+any other maiden than the one who loves him in return? Must not the love
+of the one know and acknowledge the love of the other, so that when they
+meet they may unite of themselves? Who can love what is not love? Is not
+conjugial love alone mutual and reciprocal? If it be not reciprocal,
+does it not rebound and become nothing?" On hearing this, I asked the
+two angels from what society of heaven they were? They said, "We are
+from the heaven of innocence; we came infants into this heavenly world,
+and were educated under the Lord's auspices; and when I became a young
+man, and my wife, who is here with me, marriageable, we were betrothed
+and entered into a contract, and were joined under the first favorable
+impressions; and as we were unacquainted with any other love than what
+is truly nuptial and conjugial, therefore, when we were made acquainted
+with the ideas of your thought concerning a strange love directly
+opposed to our love, we could not at all comprehend it; and we have
+descended in order to ask you, why you meditate on things that cannot be
+understood? Tell us, therefore, how a love, which not only is not from
+creation, but is also contrary to creation, could possibly exist? We
+regard things opposite to creation as objects of no value." As they said
+this, I rejoiced in heart that I was permitted to converse with angels
+of such innocence, as to be entirely ignorant of the nature and meaning
+of adultery: wherefore I was free to converse with them, and I
+instructed them as follows: "Do you not know, that there exist both good
+and evil, and that good is from creation, but not evil; and still that
+evil viewed in itself is not nothing, although it is nothing of good?
+From creation there exists good, and also good in the greatest degree
+and in the least; and when this least becomes nothing, there rises up on
+the other side evil: wherefore there is no relation or progression of
+good to evil, but a relation and progression of good to a greater and
+less good, and of evil to a greater and less evil; for in all things
+there are opposites. And since good and evil are opposites, there is an
+intermediate, and in it an equilibrium, in which evil acts against good;
+but as it does not prevail, it stops in a _conatus_. Every man is
+educated in this equilibrium, which, because it is between good and
+evil, or, what is the same, between heaven and hell, is a spiritual
+equilibrium, which, with those who are in it, produces a state of
+freedom. From this equilibrium, the Lord draws all to himself; and if a
+man freely follows, he leads him out of evil into good, and thereby into
+heaven. The case is the same with love, especially with conjugial love
+and adultery: the latter love is evil, but the former good. Every man
+that hears the voice of the Lord, and freely follows, is introduced by
+the Lord into conjugial love and all its delights and satisfactions; but
+he that does not hear and follow, introduces himself into adulterous
+love, first into its delights, afterwards into what is undelightful, and
+lastly into what is unsatisfactory." When I had thus spoken, the two
+angels asked me, "How could evil exist, when nothing but good had
+existed from creation? The existence of anything implies that it must
+have an origin. Good could not be the origin of evil, because evil is
+nothing of good, being privative and destructive of good; nevertheless,
+since it exists and is sensibly felt, it is not nothing, but something;
+tell us therefore whence this something existed after nothing." To this
+I replied, "This arcanum cannot be explained, unless it be known that no
+one is good but God alone, and that there is not anything good, which in
+itself is good, but from God; wherefore he that looks to God, and wishes
+to be led by God, is in good; but he that turns himself from God, and
+wishes to be led by himself, is not in good; for the good which he does,
+is for the sake either of himself or of the world; thus it is either
+meritorious, or pretended, or hypocritical: from which considerations it
+is evident, that man himself is the origin of evil; not that that origin
+was implanted in him by creation; but that he, by turning from God to
+himself, implanted it in himself. That origin of evil was not in Adam
+and his wife; but when the serpent said, 'In the day that ye shall eat
+of the tree of the knowledge of good and evil, ye shall be as God' (Gen.
+iii. 5), they then made in themselves the origin of evil, because they
+turned themselves from God, and turned to themselves, as to God. _To eat
+of that tree, signifies to believe that they knew good and evil, and
+were wise, from themselves, and not from God._" But the two angels then
+asked, "How could man turn himself from God, and turn to himself, when
+yet he cannot will, think, and thence do anything but from God? Why did
+God permit this?" I replied, "Man was so created, that whatever he
+wills, thinks, and does, appears to him as in himself, and thereby from
+himself: without this appearance a man would not be a man; for he would
+be incapable of receiving, retaining, and as it were appropriating to
+himself anything of good and truth, or of love and wisdom: whence it
+follows, that without such appearance, as a living appearance, a man
+would not have conjunction with God, and consequently neither would he
+have eternal life. But if from this appearance he induces in himself a
+belief that he wills, thinks, and thence does good from himself, and not
+from the Lord, although in all appearance as from himself, he turns good
+into evil with himself, and thereby makes in himself the origin of evil.
+This was the sin of Adam. But I will explain this matter somewhat more
+clearly. The Lord looks at every man in the forepart of his head, and
+this inspection passes into the hinder part of his head. Beneath the
+forepart is the _cerebrum_, and beneath the hinder part is the
+_cerebellum_; the latter was designed for love and the goods thereof,
+and the former for wisdom and the truths thereof; wherefore he that
+looks with the face to the Lord receives from him wisdom, and by wisdom
+love; but he that looks backward from the Lord receives love and not
+wisdom; and love without wisdom, is love from man and not from the Lord;
+and this love, since it conjoins itself with falses, does not
+acknowledge God, but acknowledges itself for God, and confirms this
+tacitly by the faculty of understanding and growing wise implanted in it
+from creation as from itself; wherefore this love is the origin of evil.
+That this is the case, will admit of ocular demonstration. I will call
+hither some wicked spirit who turns himself from God, and will speak to
+him from behind, or into the hinder part of the head, and you will see
+that the things which are said are turned into their contraries." I
+called such a spirit and he presented himself, and I spoke to him from
+behind and said, "Do you know anything about hell, damnation, and
+torment in hell?" And presently, when he was turned to me, I asked him
+what he heard? He said, "I heard, 'Do you know anything concerning
+heaven, salvation, and happiness in heaven?'" and afterwards when the
+latter words were said to him from behind, he said that he heard the
+former. It was next said to him from behind, "Do you know that those who
+are in hell are insane from falses?" and when I asked him concerning
+these words what he heard, he said, "I heard, 'Do you know that those
+who are in heaven are wise from truths?'" and when the latter words were
+spoken to him from behind, he said that he heard, "Do you know that
+those who are in hell, are insane from falses?" and so in other
+instances: from which it evidently appears, that when the mind turns
+itself from the Lord, it turns to itself, and then it perceives things
+contrary. "This, as you know, is the reason why, in this spiritual
+world, no one is allowed to stand behind another, and to speak to him;
+for thereby there is inspired into him a love, which his own
+intelligence favors and obeys for the sake of its delight; but since it
+is from man, and not from God, it is a love of evil, or a love of the
+false. In addition to the above, I will relate to you another similar
+circumstance. On certain occasions I have heard goods and truths let
+down from heaven into hell; and in hell they were progressively turned
+into their opposites, good into evil, and truth into the false; the
+cause of this, the same as above, because all in hell turn themselves
+from the Lord." On hearing these two things the two angels thanked me,
+and said, "As you are now meditating and writing concerning a love
+opposite to our conjugial love, and the opposite to that love makes our
+minds sad, we will depart;" and when they said, "Peace be unto you," I
+besought them not to mention that love to their brethren and sisters in
+heaven, because it would hurt their innocence. I can positively assert
+that those who die infants, grow up in heaven, and when they attain the
+stature which is common to young men of eighteen years old in the world,
+and to maidens of fifteen years, they remain of that stature; and
+further, that both before marriage and after it, they are entirely
+ignorant what adultery is, and that such a thing can exist.
+
+       *       *       *       *       *
+
+ON FORNICATION.
+
+[Transcriber's Note: The out-of-order section number which follows is in
+the original text, as is the asterisk which does not seem to indicate a
+footnote.]
+
+444.* FORNICATION means the lust of a grown up man or youth with a
+woman, a harlot, before marriage; but lust with a woman, not a harlot,
+that is, with a maiden or with another's wife, is not fornication; with
+a maiden it is the act of deflowering, and with another's wife it is
+adultery. In what manner these two differ from fornication, cannot be
+seen by any rational being unless he takes a clear view of the love of
+the sex in its degrees and diversities, and of its chaste principles on
+the one part, and of its unchaste principles on the other, arranging
+each part into genera and species, and thereby distinguishing them.
+Without such a view and arrangement, it is impossible there should exist
+in any one's idea a discrimination between the chaste principle as to
+more and less, and between the unchaste principle as to more and less;
+and without these distinctions all relation perishes, and therewith all
+perspicacity in matters of judgement, and the understanding is involved
+in such a shade, that it does not know how to distinguish fornication
+from adultery, and still less the milder kinds of fornication from the
+more grievous, and in like manner of adultery; thus it mixes evils, and
+of different evils makes one pottage, and of different goods one paste.
+In order therefore that the love of the sex may be distinctly known as
+to that part by which it inclines and makes advances to adulterous love
+altogether opposite to conjugial love, it is expedient to examine its
+beginning, which is fornication; and this we will do in the following
+series: I. _Fornication is of the love of the sex._ II. _This love
+commences when a youth begins to think and act from his own
+understanding and his voice to be masculine._ III. _Fornication is of
+the natural man._ IV. _Fornication is lust, but not the lust of
+adultery._ V. _With some men the love of the sex cannot without hurt be
+totally checked from going forth into fornication._ VI. _Therefore in
+populous cities public stews are tolerated._ VII. _The lust of
+fornication is light, so far as it looks to conjugial love, and gives
+this love the preference._ VIII. _The lust of fornication is grievous,
+so far as it looks to adultery._ IX. _The lust of fornication is more
+grievous, as it verges to the desire of varieties and of defloration._
+X. _The sphere of the lust of fornication, such as it is in the
+beginning, is a middle sphere between the sphere of adulterous love and
+the sphere of conjugial love, and makes an equilibrium._ XI. _Care is to
+be taken, lest, by inordinate and immoderate fornications, conjugial
+love be destroyed._ XII. _Inasmuch as the conjugial principle of one man
+with one wife is the jewel of human life and the reservoir of the
+Christian religion._ XIII. _With those who, from various reasons, cannot
+as yet enter into marriage, and from their passion for the sex, cannot
+restrain their lusts, this conjugial principle may be preserved, if the
+vague love of the sex be confined to one mistress._ XIV. _Keeping a
+mistress is preferable to vague amours, if only one is kept, and she be
+neither a maiden nor a married woman, and the love of the mistress be
+kept separate from conjugial love._ We proceed to an explanation of each
+article.
+
+445. I. FORNICATION IS OF THE LOVE OF THE SEX. We say that fornication
+is of the love of the sex, because it is not the love of the sex but is
+derived from it. The love of the sex is like a fountain, from which both
+conjugial and adulterous love may be derived; they may also be derived
+by means of fornication, and also without it: for the love of the sex is
+in every man (_homo_), and either does or does not put itself forth: if
+it puts itself forth before marriage with a harlot, it is called
+fornication; if not until with a wife, it is called marriage; if after
+marriage with another woman, it is called adultery: wherefore, as we
+have said, the love of the sex is like a fountain, from which may flow
+both chaste and unchaste love: but with what caution and prudence chaste
+conjugial love can proceed by fornication, yet from what imprudence
+unchaste or adulterous love can proceed thereby, we will explain in what
+follows. Who can draw the conclusion, that he that has committed
+fornication cannot be more chaste in marriage?
+
+446. II. THE LOVE OF THE SEX, FROM WHICH FORNICATION IS DERIVED,
+COMMENCES WHEN A YOUTH BEGINS TO THINK AND ACT FROM HIS OWN
+UNDERSTANDING, AND HIS VOICE TO BE MASCULINE. This article is adduced to
+the intent, that the birth of the love of the sex, and thence of
+fornication, may be known, as taking place when the understanding begins
+of itself to become rational, or from its own reason to discern and
+provide such things as are of emolument and use, whereto in such case
+what has been implanted in the memory from parents and masters, serves
+as a plane. At that time a change takes place in the mind; it before
+thought only from things introduced into the memory, by meditating upon
+and obeying them; it afterwards thinks from reason exercised upon them,
+and then, under the guidance of the love, it arranges into a new order
+the things seated in the memory, and in agreement with that order it
+disposes its own life, and successively thinks more and more according
+to its own reason, and wills from its own freedom. It is well known that
+the love of the sex follows the commencement of a man's own
+understanding, and advances according to its vigor; and this is a proof
+that that love ascends and descends as the understanding ascends and
+descends: by ascending we mean into wisdom, and by descending, into
+insanity; and wisdom consists in restraining the love of the sex, and
+insanity in allowing it a wide range: if it be allowed to run into
+fornication, which is the beginning of its activity, it ought to be
+moderated from principles of honor and morality implanted in the memory
+and thence in the reason, and afterwards to be implanted in the reason
+and in the memory. The reason why the voice also begins to be masculine,
+together with the commencement of a man's own understanding, is, because
+the understanding thinks, and by thought speaks; which is a proof that
+the understanding constitutes the man (_vir_), and also his male
+principle; consequently, that as his understanding is elevated, so he
+becomes a man-man (_homo vir_), and also a male man (_masculus vir_);
+see above, n. 432, 433.
+
+447. III. FORNICATION IS OF THE NATURAL MAN, in like manner as the love
+of the sex, which, if it becomes active before marriage, is called
+fornication. Every man (_homo_) is born corporeal, becomes sensual,
+afterwards natural, and successively rational; and, if in this case he
+does not stop in his progress, he becomes spiritual. The reason why he
+thus advances step by step, is, in order that planes may be formed, on
+which superior principles may rest and find support, as a palace on its
+foundations: the ultimate plane, with those that are formed upon it, may
+also be compared to ground, in which, when prepared, noble seeds are
+sown. As to what specifically regards the love of the sex, it also is
+first corporeal, for it commences from the flesh: next it becomes
+sensual, for the five senses receive delight from its common principle;
+afterwards it becomes natural like the same love with other animals,
+because it is a vague love of the sex; but as a man was born to become
+spiritual, it becomes afterwards natural-rational, and from
+natural-rational spiritual, and lastly spiritual-natural; and in this
+case, that love made spiritual flows into and acts upon rational love,
+and through this flows into and acts upon sensual love, and lastly
+through this flows into and acts upon that love in the body and the
+flesh; and as this is its ultimate plane, it acts upon it spiritually,
+and at the same time rationally and sensually; and it flows in and acts
+thus successively while the man is meditating upon it, but
+simultaneously while he is in its ultimate. The reason why fornication
+is of the natural man, is, because it proceeds proximately from the
+natural love of the sex; and it may become natural-rational, but not
+spiritual, because the love of the sex cannot become spiritual, until it
+becomes conjugial; and the love of the sex from natural becomes
+spiritual, when a man recedes from vague lust, and devotes himself to
+one of the sex, to whose soul he unites his own.
+
+448. IV. FORNICATION IS LUST, BUT NOT THE LUST OF ADULTERY. The reasons
+why fornication is lust are, 1. Because it proceeds from the natural
+man, and in everything which proceeds from the natural man, there is
+concupiscence and lust; for the natural man is nothing but an abode and
+receptacle of concupiscences and lust, since all the criminal
+propensities inherited from the parents reside therein. 2. Because the
+fornicator has a vague and promiscuous regard to the sex, and does not
+as yet confine his attention to one of the sex; and so long as he is in
+this state, he is prompted by lust to do what he does; but in proportion
+as he confines his attention to one of the sex, and loves to conjoin his
+life with hers, concupiscence becomes a chaste affection, and lust
+becomes human love.
+
+449. That the lust of fornication is not the lust of adultery, every one
+sees clearly from common perception. What law and what judge imputes a
+like criminality to the fornicator as to the adulterer? The reason why
+this is seen from common perception is, because fornication is not
+opposed to conjugial love as adultery is. In fornication conjugial love
+may lie stored up within, as what is spiritual may lie stored up in what
+is natural; yea, what is spiritual is also actually disengaged from what
+is natural; and when the spiritual is disengaged, then the natural
+encompasses it, as bark does its wood, and a scabbard its sword, and
+also serves the spiritual as a defence against violence. From these
+considerations it is evident, that natural love, which is love to the
+sex, precedes spiritual love which is love to one of the sex; but if
+fornication comes into effect from the natural love of the sex, it may
+also be wiped away, provided conjugial love be regarded, desired, and
+sought, as the chief good. It is altogether otherwise with the
+libidinous and obscene love of adultery, which we have shewn to be
+opposite to conjugial love, and destructive thereof, in the foregoing
+chapter concerning the opposition of adulterous and conjugial love:
+wherefore if a confirmed and determined adulterer for various reasons
+enters into a conjugial engagement, the above case is inverted, since a
+natural principle lies concealed within its lascivious and obscene
+things, and a spiritual appearance covers it externally. From these
+considerations reason may see, that the lust of limited fornication is,
+in respect to the lust of adultery, as the first warmth is to the cold
+of mid-winter in northern countries.
+
+450. V. WITH SOME MEN THE LOVE OF THE SEX CANNOT WITHOUT HURT BE TOTALLY
+CHECKED FROM GOING FORTH INTO FORNICATION. It is needless to recount the
+mischiefs which may be caused and produced by too great a check of the
+love of the sex, with such persons as labor under a superabundant
+venereal heat; from this source are to be traced the origins of certain
+diseases of the body and distempers of the mind, not to mention unknown
+evils, which are not to be named; it is otherwise with those whose love
+of the sex is so scanty that they can resist the sallies of its lust;
+also with those who are at liberty to introduce themselves into a
+legitimate partnership of the bed while they are young, without doing
+injury to their worldly fortunes, thus under the first favorable
+impressions. As this is the case in heaven with infants, when they have
+grown up to conjugial age, therefore it is unknown there what
+fornication is: but the case is different in the world where matrimonial
+engagements cannot be contracted till the season of youth is past, and
+where, during that season, the generality live within forms of
+government, where a length of time is required to perform duties, and to
+acquire the property necessary to support a house and family, and then
+first a suitable wife is to be courted.
+
+[Footnote: This, like some other of the author's remarks, is not so
+applicable to English laws and customs as to those of several of the
+continental states, especially Germany, where men are not allowed to
+marry till they have attained a certain age, or can show that they
+possess the means of supporting a wife and family.]
+
+451. VI. THEREFORE IN POPULOUS CITIES PUBLIC STEWS ARE TOLERATED. This
+is adduced as a confirmation of the preceding article. It is well known
+that they are tolerated by kings, magistrates, and thence by judges,
+inquisitors, and the people, at London, Amsterdam, Paris, Vienna,
+Venice, Naples, and even at Rome, besides many other places: among the
+reasons of this toleration are those also above mentioned.
+
+452. VII. FORNICATION IS (COMPARATIVELY) LIGHT SO FAR AS IT LOOKS TO
+CONJUGIAL LOVE AND GIVES THIS LOVE THE PREFERENCE. There are degrees of
+the qualities of evil, as there are degrees of the qualities of good;
+wherefore every evil is lighter and more grievous, as every good is
+better and more excellent. The case is the same with fornication; which,
+as being a lust, and a lust of the natural man not yet purified, is an
+evil; but as every man (_homo_) is capable of being purified, therefore
+so far as it approaches a purified state, so far that evil becomes
+lighter, for so far it is wiped away; thus so far as fornication
+approaches conjugial love, which is a purified state of the love of the
+sex, (so far it becomes a lighter evil): that the evil of fornication is
+more grievous, so far as it approaches the love of adultery, will be
+seen in the following article. The reason why fornication is light so
+far as it looks to conjugial love, is, because it then looks from the
+unchaste state wherein it is, to a chaste state; and so far as it gives
+a preference to the latter, so far also it is in it as to the
+understanding; and so far as it not only prefers it, but also pre-loves
+it, so far also it is in it as to the will, thus as to the internal man;
+and in this case fornication, if the man nevertheless persists in it, is
+to him a necessity, the causes whereof he well examines in himself.
+There are two reasons which render fornication light with those who
+prefer and pre-love the conjugial state; the first is, that conjugial
+life is their purpose, intention, or end, the other is, that they
+separate good from evil with themselves. In regard to the FIRST,--that
+conjugial life is their purpose, intention, or end, it has the above
+effect, inasmuch as every man is such as he is in his purpose,
+intention, or end, and is also such before the Lord and the angels; yea,
+he is likewise regarded as such by the wise in the world; for intention
+is the soul of all actions, and causes innocence and guilt in the world,
+and after death imputation. In regard to the OTHER reason,--that those
+who prefer conjugial love to the lust of fornication, separate evil from
+good, thus what is unchaste from what is chaste, it has the above
+effect, inasmuch as those who separate those two principles by
+perception and intention, before they are in good or the chaste
+principle, are also separated and purified from the evil of that lust,
+when they come into the conjugial state. That this is not the case with
+those who in fornication look to adultery, will be seen in the next
+article.
+
+453. VIII. THE LUST OF FORNICATION IS GRIEVOUS, SO FAR AS IT LOOKS TO
+ADULTERY. In the lust of fornication all those look to adultery who do
+not believe adulteries to be sins, and who think similarly of marriage
+and of adulteries, only with the distinction of what is allowed and what
+is not; these also make one evil out of all evils, and mix them
+together, like dirt with eatable food in one dish, and like things vile
+and refuse with wine in one cup, and thus eat and drink: in this manner
+they act with the love of the sex, fornication and keeping a mistress,
+with adultery of a milder sort, of a grievous sort, and of a more
+grievous sort, yea with ravishing or defloration: moreover, they not
+only mingle all those things, but also mix them in marriages, and defile
+the latter with a like notion; but where it is the case, that the latter
+are not distinguished from the former, such persons, after their vague
+commerce with the sex, are overtaken by colds, loathings, and
+nauseousness, at first in regard to a married partner, next in regard to
+women in other characters, and lastly in regard to the sex. It is
+self-evident that with such persons there is no purpose, intention, or
+end, of what is good or chaste, that they may be exculpated, and no
+separation of evil from good, or of what is unchaste from what is
+chaste, that they may be purified, as in the case of those who from
+fornication look to conjugial love, and give the latter the preference,
+(concerning whom, see the foregoing article, n. 452). The above
+observations I am allowed to confirm by this new information from
+heaven: I have met with several, who in the world had lived outwardly
+like others, wearing rich apparel, feasting daintily, trading like
+others with money, borrowed upon interest, frequenting stage
+exhibitions, conversing jocosely on love affairs as from wantonness,
+besides other similar things: and yet the angels charged those things
+upon some as evils of sin, and upon others as not evils, and declared
+the latter guiltless, but the former guilty; and on being questioned why
+they did so, when the deeds were alike, they replied, that they regard
+all from purpose, intention, or end, and distinguish accordingly; and
+that on this account they excuse and condemn those whom the end excuses
+and condemns, since all in heaven are influenced by a good end, and all
+in hell by an evil end; and that this, and nothing else, is meant by the
+Lord's words, _Judge not, that ye be not judged_, Matt. vii. I.
+
+454. IX. THE LUST OF FORNICATION IS MORE GRIEVOUS AS IT VERGES TO THE
+DESIRE OF VARIETIES AND OF DEFLORATION. The reason of this is, because
+these two desires are accessories of adulteries, and thus aggravations
+of it: for there are mild adulteries, grievous adulteries, and most
+grievous; and each kind is estimated according to its opposition to, and
+consequent destruction of, conjugial love. That the desire of varieties
+and the desire of defloration, strengthened by being brought into act,
+destroy conjugial love, and drown it as it were in the bottom of the
+sea, will be seen presently, when those subjects come to be treated of.
+
+455. X. THE SPHERE OF THE LUST OF FORNICATION, SUCH AS IT IS IN THE
+BEGINNING, IS A MIDDLE SPHERE BETWEEN THE SPHERE OF ADULTEROUS LOVE AND
+THE SPHERE OF CONJUGIAL LOVE, AND MAKES AN EQUILIBRIUM. The two spheres,
+of adulterous love and conjugial love, were treated of in the foregoing
+chapter, where it was shewn that the sphere of adulterous love ascends
+from hell, and the sphere of conjugial love descends from heaven, n.
+435; that those two spheres meet each other in each world, but do not
+unite, n. 436; that between those two spheres there is an equilibrium,
+and that man is in it, n. 437; that a man can turn himself to whichever
+sphere he pleases; but that so far as he turns himself to the one, so
+far he turns himself from the other, n. 438: for the meaning of spheres,
+see n. 434, and the passages there cited. The reason why the sphere of
+the lust of fornication is a middle sphere between those two spheres,
+and makes an equilibrium, is, because while any one is in it, he can
+turn himself to the sphere of conjugial love, that is, to this love, and
+also to the sphere of the love of adultery, that is, to the love of
+adultery; but if he turns himself to conjugial love, he turns himself to
+heaven; if to the love of adultery, he turns himself to hell: each is in
+the man's free determination, good pleasure, and will, to the intent
+that he may act freely according to reason, and not from instinct:
+consequently that he may be a man, and appropriate to himself influx,
+and not a beast, which appropriates nothing thereof to itself. It is
+said the lust of fornication such as it is in the beginning, because at
+that time it is in a middle state. Who does not know that whatever a man
+does in the beginning, is from concupiscence, because from the natural
+man? And who does not know that that concupiscence is not imputed, while
+from natural he is becoming spiritual? The case is similar in regard to
+the lust of fornication, while a man's love is becoming conjugial.
+
+456. XI. CARE IS TO BE TAKEN LEST, BY IMMODERATE AND INORDINATE
+FORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By immoderate and inordinate
+fornications, whereby conjugial love is destroyed, we mean fornications
+by which not only the strength is enervated, but also all the delicacies
+of conjugial love are taken away; for from unbridled indulgence in such
+fornications, not only weakness and consequent wants, but also
+impurities and immodesties are occasioned, by reason of which conjugial
+love cannot be perceived and felt in its purity and chastity, and thus
+neither in its sweetness and the delights of its prime; not to mention
+the mischiefs occasioned to both the body and the mind, and also the
+disavowed allurements, which not only deprive conjugial love of its
+blessed delights, but also take it away, and change it into cold, and
+thereby into loathing. Such fornications are the violent excesses
+whereby conjugial sports are changed into tragic scenes: for immoderate
+and inordinate fornications are like burning flames which, arising out
+of ultimates, consume the body, parch the fibres, defile the blood, and
+vitiate the rational principles of the mind; for they burst forth like a
+fire from the foundation into the house, which consumes the whole. To
+prevent these mischiefs is the duty of parents; for a grown up youth,
+inflamed with lust, cannot as yet from reason impose restraint upon
+himself.
+
+457. XII. INASMUCH AS THE CONJUGIAL PRINCIPLE OF ONE MAN WITH ONE WIFE
+IS THE JEWEL OF HUMAN LIFE AND THE RESERVOIR OF THE CHRISTIAN RELIGION.
+These two points have been demonstrated universally and singularly in
+the whole preceding part of CONJUGIAL LOVE AND ITS CHASTE DELIGHTS. The
+reason why it is the jewel of human life is, because the quality of a
+man's life is according to the quality of that love with him; since that
+love constitutes the inmost of his life; for it is the life of wisdom
+dwelling with its love, and of love dwelling with its wisdom, and hence
+it is the life of the delights of each; in a word, a man is a soul
+living by means of that love: hence, the conjugial tie of one man with
+one wife is called the jewel of human life. This is confirmed from the
+following articles adduced above: only with one wife there exists truly
+conjugial friendship, confidence, and potency, because there is a union
+of minds, n. 333, 334: in and from a union with one wife there exist
+celestial blessednesses, spiritual satisfactions, and thence natural
+delights, which from the beginning have been provided for those who are
+in love truly conjugial, n. 335. That it is the fundamental love of all
+celestial, spiritual, and derivative natural loves, and that into that
+love are collected all joys and delights from first to last, n. 65-69:
+and that viewed in its origin, it is the sport of wisdom and love, has
+been fully demonstrated in the CONJUGIAL LOVE AND ITS CHASTE DELIGHTS,
+which constitutes the first part of this work.
+
+458. The reason why that love is the reservoir of the Christian religion
+is, because this religion unites and dwells with that love; for it was
+shewn, that none come into that love, and can be in it, but those who
+approach the Lord, and do the truths of his church and its goods; n. 70,
+71: that that love is from the only Lord, and that hence it exists with
+those who are of the Christian religion; n. 131, 335, 336: that that
+love is according to the state of the church, because it is according to
+the state of wisdom with man; n. 130. That these things are so, was
+fully confirmed in the chapter on the correspondence of that love with
+the marriage of the Lord and the church; n. 116, 131; and in the chapter
+on the origin of that love from the marriage of good and truth; n.
+83-102.
+
+459. XIII. WITH THOSE WHO, FROM VARIOUS REASONS, CANNOT AS YET ENTER
+INTO MARRIAGE, AND FROM THEIR PASSION FOR THE SEX, CANNOT MODERATE THEIR
+LUSTS, THIS CONJUGIAL PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OF
+THE SEX BE CONFINED TO ONE MISTRESS. That immoderate and inordinate lust
+cannot be entirely checked by those who have a strong passion for the
+sex, is what reason sees and experience proves: with a view therefore
+that such lust may be restrained, in the case of one whose passions are
+thus violent, and who for several reasons cannot precipitately enter
+into marriage, and that it may be rendered somewhat moderate and
+ordinate, there seems to be no other refuge, and as it were asylum, than
+the keeping of a woman, who in French is called _maitresse_. It is well
+known that in kingdoms, where certain forms and orders are to be
+observed, matrimonial engagements cannot be contracted by many till the
+season of youth is past; for duties are first to be performed, and
+property to be acquired for the support of a house and family, and then
+first a suitable wife is to be courted; and yet in the previous season
+of youth few are able to keep the springing fountain of manliness
+closed, and reserved for a wife: it is better indeed that it should be
+reserved; but if this cannot be done on account of the unbridled power
+of lust, a question occurs, whether there may not be an intermediate
+means, by which conjugial love may be prevented from perishing in the
+mean time. That keeping a mistress is such a means appears reasonable
+from the following considerations: I. That by this means promiscuous
+inordinate fornications are restrained and limited, and thus a less
+disorderly state is induced, which more resembles conjugial life. II.
+That the ardor of venereal propensities, which in the beginning is
+boiling hot, and as it were burning, is appeased and mitigated; and
+thereby the lascivious passion for the sex, which is filthy, is tempered
+by somewhat analogous to marriage. III. By this means too the strength
+is not cast away, neither are weaknesses contracted, as by vague and
+unlimited amours. IV. By this means also disease of the body and
+insanity of mind are avoided. V. In like manner by this means
+adulteries, which are whoredoms with wives, and debaucheries, which are
+violations of maidens, are guarded against; to say nothing of such
+criminal acts as are not to be named; for a stripling does not think
+that adulteries and debaucheries are different from fornications; thus
+he conceives that the one is the same with the other; nor is he able
+from reason to resist the enticements of some of the sex, who are
+proficients in meretricious arts: but in keeping a mistress, which is a
+more ordinate and safer fornication, he can learn and see the above
+distinctions. VI. By keeping a mistress, also no entrance is afforded to
+the four kinds of lusts, which are in the highest degree destructive of
+conjugial love,--the lust of defloration, the lust of varieties, the
+lust of violation, and the lust of seducing innocences, which are
+treated of in the following pages. These observations, however, are not
+intended for those who can check the tide of lust; nor for those who can
+enter into marriage during the season of youth, and offer and impart to
+their wives the first fruits of their manliness.
+
+460. XIV. KEEPING A MISTRESS IS PREFERABLE TO VAGUE AMOURS, PROVIDED
+ONLY ONE IS KEPT AND SHE BE NEITHER A MAIDEN NOR A MARRIED WOMAN, AND
+THE LOVE OF THE MISTRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At what
+time and with what persons keeping a mistress is preferable to vague
+amours, has been pointed out just above. I. The reason why only one
+mistress is to be kept, is, because if more than one be kept, a
+polygamical principle gains influence, which induces in a man a merely
+natural state, and thrusts him down into a sensual state, so much so
+that he cannot be elevated into a spiritual state, in which conjugial
+love must be; see n. 338, 339. II. The reason why this mistress must not
+be a maiden, is because conjugial love with women acts in unity with
+their virginity, and hence constitutes the chastity, purity, and
+sanctity of that love; wherefore when a woman makes an engagement and
+allotment of her virginity to any man, it is the same thing as giving
+him a certificate that she will love him to eternity: on this account a
+maiden cannot, from any rational consent, barter away her virginity,
+unless when entering into the conjugial covenant: it is also the crown
+of her honor: wherefore to seize it without a covenant of marriage, and
+afterwards to discard her, is to make a courtezan of a maiden, who might
+have been a bride or a chaste wife, or to defraud some man; and each of
+these is hurtful. Therefore whoever takes a maiden and unites her to
+himself as a mistress, may indeed dwell with her, and thereby initiate
+her into the friendship of love, but still with a constant intention, if
+he does not play the whoremaster, that she shall be or become his wife.
+III. That the kept mistress must not be a married woman, because this is
+adultery, is evident. IV. The reason why the love of a mistress is to be
+kept separate from conjugial love, is because those loves are distinct,
+and therefore ought not to be mixed together: for the love of a mistress
+is an unchaste, natural, and external love; whereas the love of marriage
+is chaste, spiritual, and internal. The love of a mistress keeps the
+souls of two persons distinct, and unites only the sensual principles of
+the body; but the love of marriage unites souls, and from their union
+conjoins also the sensual principles of the body, until from two they
+become as one, which is one flesh. V. The love of a mistress enters only
+into the understanding and the things which depend on it; but the love
+of marriage enters also into the will and the things which depend on it,
+consequently into every thing appertaining to man (_homo_); wherefore if
+the love of a mistress becomes the love of marriage, a man cannot
+retract from any principle of right, and without violating the conjugial
+union; and if he retracts and marries another woman, conjugial love
+perishes in consequence of the breach thereof. It is to be observed,
+that the love of a mistress is kept separate from conjugial love by this
+condition, that no engagement of marriage be made with the mistress, and
+that she be not induced to form any such expectation. Nevertheless it is
+far better that the torch of the love of the sex be first lighted with a
+wife.
+
+       *       *       *       *       *
+
+461. To the above I shall add the following MEMORABLE RELATION. I was
+once conversing with a novitiate spirit who, during his abode in the
+world, had meditated much about heaven and hell. (Novitiate spirits are
+men newly deceased, who are called spirits, because they are then
+spiritual men.) As soon as he entered into the spiritual world he began
+to meditate in like manner about heaven and hell, and seemed to himself,
+when meditating about heaven, to be in joy, and when about hell, in
+sorrow. When he observed that he was in the spiritual world, he
+immediately asked where heaven and hell were, and also their nature and
+quality? And he was answered, "Heaven is above your head, and hell
+beneath your feet; for you are now in the world of spirits, which is
+immediate between heaven and hell; but what are their nature and quality
+we cannot describe in a few words." At that instant, as he was very
+desirous of knowing, he fell upon his knees, and prayed devoutly to God
+that he might be instructed; and lo! an angel appeared at his right
+hand, and having raised him, said, "You have prayed to be instructed
+concerning heaven and hell; INQUIRE AND LEARN WHAT DELIGHT IS, AND YOU
+WILL KNOW;" and having said this, the angel was taken up. Then the
+novitiate spirit said within himself, "_What does this mean, Inquire and
+learn what delight is, and you will know the nature and quality of
+heaven and hell?_" And leaving that place, he wandered about, and
+accosting those he met, said, "Tell me, if you please, what delight is?"
+Some said, "What a strange question! Who does not know what delight is?
+Is it not joy and gladness? Wherefore delight is delight; one delight is
+like another; we know no distinction." Others said, that delight was the
+laughter of the mind; for when the mind laughs, the countenance is
+cheerful, the discourse is jocular, the behaviour sportive, and the
+whole man is in delight. But some said, "Delight consists in nothing but
+feasting, and delicate eating and drinking, and in getting intoxicated
+with generous wine, and then in conversing on various subjects,
+especially on the sports of Venus and Cupid." On hearing these
+relations, the novitiate spirit being indignant, said to himself; "These
+are the answers of clowns, and not of well-bred men: these delights are
+neither heaven nor hell; I wish I could meet with the wise." He then
+took his leave of them, and inquired where he might find the wise? At
+that instant he was seen by a certain angelic spirit, who said, "I
+perceive that you have a strong desire to know what is the universal of
+heaven and of hell; and since this is DELIGHT, I will conduct you up a
+hill, where there is every day an assembly of those who scrutinize
+effects, of those who investigate causes, and of those who explore ends.
+There are three companies; those who scrutinize effects are called
+spirits of knowledges, and abstractedly knowledges; those who
+investigate causes are called spirits of intelligence, and abstractedly
+intelligences; and those who explore ends are called spirits of wisdom,
+and abstractedly wisdoms. Directly above them in heaven are angels, who
+from ends see causes, and from causes effects; from these angels those
+three companies are enlightened." The angelic spirit then taking the
+novitiate spirit by the hand, led him up the hill to the company which
+consisted of those who explore ends, and are called wisdoms. To these
+the novitiate spirit said, "Pardon me for having ascended to you: the
+reason is, because from my childhood I have meditated about heaven and
+hell, and lately came into this world, where I was told by some who
+accompanied me, that here heaven was above my head, and hell beneath my
+feet; but they did not tell me the nature and quality of either;
+wherefore, becoming anxious from my thoughts being constantly employed
+on the subject, I prayed to God; and instantly an angel presented
+itself, and said, '_Inquire and learn what delight is, and you will
+know._' I have inquired, but hitherto in vain: I request therefore that
+you will teach me, if you please, what delight is." To this the wisdoms
+replied, "Delight is the all of life to all in heaven and all in hell:
+those in delight have the delight of good and truth, but those in hell
+have the delight of what is evil and false; for all delight is of love,
+and love is the _esse_ of a man's life; therefore as a man is a man
+according to the quality of his love, so also is he according to the
+quality of his delight. The activity of love makes the sense of delight;
+its activity in heaven is with wisdom, and in hell with insanity; each
+in its objects presents delight: but the heavens and the hells are in
+opposite delights, because in opposite loves; the heavens in the love
+and thence in the delight of doing good, but the hells in the love and
+thence in the delight of doing evil; if therefore you know what delight
+is, you will know the nature and quality of heaven and hell. But inquire
+and learn further what delight is from those who investigate causes, and
+are called intelligences: they are to the right from hence." He
+departed, and came to them, and told them the reason of his coming, and
+requested that they would teach him what delight is? And they, rejoicing
+at the question, said, "It is true that he that knows what delight is,
+knows the nature and quality of heaven and hell. The will-principle, by
+virtue whereof a man is a man, cannot be moved at all but by delight;
+for the will-principle, considered in itself, is nothing but an affect
+and effect of some love, thus of some delight; for it is somewhat
+pleasing, engaging, and pleasurable, which constitutes the principle of
+willing; and since the will moves the understanding to think, there does
+not exist the least idea of thought but from the influent delight of the
+will. The reason of this is, because the Lord by influx from himself
+actuates all things of the soul and the mind with angels, spirits, and
+men; which he does by an influx of love and wisdom; and this influx is
+the essential activity from which comes all delight, which in its origin
+is called blessed, satisfactory, and happy, and in its derivation is
+called delightful, pleasant, and pleasurable, and in a universal sense,
+GOOD. But the spirits of hell invert all things with themselves; thus
+they turn good into evil, and the true into the false, their delights
+continually remaining: for without the continuance of delight, they
+would have neither will nor sensation, thus no life. From these
+considerations may be seen the nature and origin of the delight of hell,
+and also the nature and origin of the delight of heaven." Having heard
+this, he was conducted to the third company, consisting of those who
+scrutinize effects, and are called knowledges. These said, "Descend to
+the inferior earth, and ascend to the superior earth: in the latter you
+will perceive and be made sensible of the delights of the angels of
+heaven, and in the former of the delights of the spirits of hell." But
+lo! at that instant, at a distance from them, the ground cleft asunder,
+and through the cleft there ascended three devils, who appeared on fire
+from the delight of their love; and as those who accompanied the
+novitiate spirit perceived that the three ascended out of hell by
+_proviso_, they said to them, "Do not come nearer; but from the place
+where you are, give some account of your delights." Whereupon they said,
+"Know, then, that every one, whether he be good or evil, is in his own
+delight; the good in the delight of his good, and the evil in the
+delight of his evil." They were then asked, "What is your delight?" They
+said. "The delight of whoring, stealing, defrauding, and blaspheming."
+Again they were asked, "What is the quality of those delights?" They
+said, "To the senses of others they are like the stinks arising from
+dunghills, the stenches from dead bodies, and the scents from stale
+urine." And it was asked them, "Are those things delightful to you?"
+They said, "Most delightful." And reply was made, "Then you are like
+unclean beasts which wallow in such things." To which they answered, "If
+we are, we are: but such things are the delights of our nostrils." And
+on being asked, "What further account can you give?" they said, "Every
+one is allowed to be in his delight, even the most unclean, as it is
+called, provided he does not infest good spirits and angels; but since,
+from our delight, we cannot do otherwise than infest them, therefore we
+are cast together into workhouses, where we suffer direfully. The
+witholding and keeping back our delights in those houses is what is
+called hell-torments: it is also interior pain." It was then asked them,
+"Why have you infested the good?" They replied, that they could not do
+otherwise: "It is," said they, "as if we were seized with rage when we
+see any angel, and are made sensible of the divine sphere about him." It
+was then said to them, "Herein also you are like wild beasts." And
+presently, when they saw the novitiate spirit with the angel, they were
+overpowered with rage, which appeared like the fire of hatred;
+wherefore, in order to prevent their doing mischief, they were sent back
+to hell. After these things, appeared the angels who from ends see
+causes, and by causes effects, who were in the heaven above those three
+companies. They were seen in a bright cloud, which rolling itself
+downwards by spiral flexures, brought with it a circular garland of
+flowers, and placed it on the head of the novitiate spirit; and
+instantly a voice said to him from thence, "This wreath is given you
+because from your childhood you have meditated on heaven and hell."
+
+       *       *       *       *       *
+
+ON CONCUBINAGE.
+
+462. In the preceding chapter, in treating on fornication, we treated
+also on keeping a mistress; by which was understood the connection of an
+unmarried man with a woman under stipulated conditions: but by
+concubinage we here mean the connection of a married man with a woman in
+like manner under stipulated conditions. Those who do not distinguish
+genera, use the two terms promiscuously, as if they had one meaning, and
+thence one signification: but as they are two genera, and the term
+keeping a mistress is suitable to the former, because a kept mistress is
+a courtezan, and the term concubinage to the latter, because a concubine
+is a substituted partner of the bed, therefore for the sake of
+distinction, ante-nuptial stipulation with a woman is signified by
+keeping a mistress, and post-nuptial by concubinage. Concubinage is here
+treated of for the sake of order; for from order it is discovered what
+is the quality of marriage on the one part, and of adultery on the
+other. That marriage and adultery are opposites has already been shewn
+in the chapter concerning their opposition; and the quantity and quality
+of their opposition cannot be learnt but from their intermediates, of
+which concubinage is one; but as there are two kinds of concubinage,
+which are to be carefully distinguished, therefore this section, like
+the foregoing, shall be arranged into its distinct parts as follows; I.
+_There are two kinds of concubinage, which differ exceedingly from each
+other, the one conjointly with a wife, the other apart from a wife._ II.
+_Concubinage conjointly with a wife, is altogether unlawful for
+Christians, and detestable._ III. _That it is polygamy which has been
+condemned, and is to be condemned, by the Christian world._ IV. _It is
+an adultery whereby the conjugial principle, which is the most precious
+jewel of the Christian life, is destroyed._ V. _Concubinage apart from a
+wife, when it is engaged in from causes legitimate, just, and truly
+excusatory, is not unlawful._ VI. _The legitimate causes of this
+concubinage are the legitimate causes of divorce, while the wife is
+nevertheless retained at home._ VII. _The just causes of this
+concubinage are the just causes of reparation from the bed._ VIII. _Of
+the excusatory causes of this concubinage some are real and some not._
+IX. _The really excusatory causes are such as are grounded in what is
+just._ X. _The excusatory causes which are not real are such as are not
+grounded in what is just, although in the appearance of what is just._
+XI. _Those who from causes legitimate, just, and really excusatory, are
+engaged in this concubinage, may at the same time be principled in
+conjugial love._ XII. _While this concubinage continues, actual
+connection with a wife is not allowable._ We proceed to an explanation
+of each article.
+
+463. I. THERE ARE TWO KINDS OF CONCUBINAGE, WHICH DIFFER EXCEEDINGLY
+FROM EACH OTHER, THE ONE CONJOINTLY WITH A WIFE, THE OTHER APART FROM A
+WIFE. That there are two kinds of concubinage, which differ exceedingly
+from each other, and that the one kind consists in taking a substituted
+partner to the bed and living conjointly and at the same time with her
+and with a wife; and that the other kind is when, after a legitimate and
+just separation from a wife, a man engages a woman in her stead as a
+bed-fellow; also that these two kinds of concubinage differ as much from
+each other as dirty linen from clean, may be seen by those who take a
+clear and distinct view of things, but not by those whose view of things
+is confused and indistinct: yea, it may be seen by those who are in
+conjugial love, but not by those who are in the love of adultery. The
+latter are in obscurity respecting all the derivations of the love of
+the sex, whereas the former are enlightened respecting them:
+nevertheless, those who are in adultery, can see those derivations and
+their distinctions, not indeed in and from themselves, but from others
+when they hear them: for an adulterer has a similar faculty with a
+chaste husband of elevating his understanding; but an adulterer, after
+he has acknowledged the distinctions which he has heard from others,
+nevertheless forgets them, when he immerses his understanding in his
+filthy pleasure; for the chaste and the unchaste principles, and the
+sane and the insane, cannot dwell together; but, when separated, they
+may be distinguished by the understanding. I once inquired of those in
+the spiritual world who did not regard adulteries as sins, whether they
+knew a single distinction between fornication, keeping a mistress, the
+two kinds of concubinage, and the several degrees of adultery? They said
+they were all alike. I then asked them whether marriage was
+distinguishable? Upon this they looked around to see whether any of the
+clergy were present, and as there were not, they said, that in itself it
+is like the rest. The case was otherwise with those who in the ideas of
+their thought regarded adulteries as sins: these said, that in their
+interior ideas, which are of the perception, they saw distinctions, but
+had not yet studied to discern and know them asunder. This I can assert
+as a fact, that those distinctions are perceived by the angels in heaven
+as to their minutiae. In order therefore that it may be seen, that there
+are two kinds of concubinage opposite to each other, one whereby
+conjugial love is destroyed, the other whereby it is not, we will first
+describe the kind which is condemnatory, and afterwards that which is
+not.
+
+464. II. CONCUBINAGE CONJOINTLY WITH A WIFE IS ALTOGETHER UNLAWFUL FOR
+CHRISTIANS, AND DETESTABLE. It is unlawful, because it is contrary to
+the conjugial covenant; and it is detestable, because it is contrary to
+religion; and what is contrary to religion, and at the same time to the
+conjugial covenant, is contrary to the Lord: wherefore, as soon as any
+one, without a really conscientious cause, adjoins a concubine to a
+wife, heaven is closed to him; and by the angels he is no longer
+numbered among Christians. From that time also he despises the things of
+the church and of religion, and afterwards does not lift his face above
+nature, but turns himself to her as a deity, who favors his lust, from
+whose influx his spirit thenceforward receives animation. The interior
+cause of this apostasy will be explained in what follows. That this
+concubinage is detestable is not seen by the man himself who is guilty
+of it; because after the closing of heaven he becomes a spiritual
+insanity: but a chaste wife has a clear view of it, because she is a
+conjugial love, and this love nauseates such concubinage; wherefore also
+many such wives refuse actual connection with their husbands afterwards,
+as that which would defile their chastity by the contagion of lust
+adhering to the men from their courtezans.
+
+465. III. IT IS POLYGAMY WHICH HAS BEEN CONDEMNED, AND IS TO BE
+CONDEMNED, BY THE CHRISTIAN WORLD. That simultaneous concubinage, or
+concubinage conjoined with a wife, is polygamy, although not
+acknowledged to be such, because it is not so declared, and thus not so
+called by any law, must be evident to every person of common
+discernment; for a woman taken into keeping, and made partaker of the
+conjugial bed is like a wife. That polygamy has been condemned, and is
+to be condemned by the Christian world, has been shewn in the chapter on
+polygamy, especially from these articles therein: A Christian is not
+allowed to marry more than one wife; n. 338: If a Christian marries
+several wives, he commits not only natural, but also spiritual adultery;
+n. 339: The Israelitish nation was permitted to marry several wives,
+because the Christian church was not with them; n. 349. From these
+considerations it is evident, that to adjoin a concubine to a wife, and
+to make each a partner of the bed, is filthy polygamy.
+
+466. IV. IT IS AN ADULTERY WHEREBY THE CONJUGIAL PRINCIPLE, WHICH IS THE
+MOST PRECIOUS JEWEL OF THE CHRISTIAN LIFE IS DESTROYED. That it is more
+opposed to conjugial love than simple adultery; and that it is a
+deprivation of every faculty and inclination to conjugial life, which is
+implanted in Christians from birth, may be evinced by arguments which
+will have great weight with the reason of a wise man. In regard to the
+FIRST POSITION,--that simultaneous concubinage, or concubinage conjoined
+with a wife, is more opposed to conjugial love than simple adultery, it
+may be seen from these considerations: that in simple adultery there is
+not a love analogous to conjugial love; for it is only a heat of the
+flesh, which presently cools, and sometimes does not leave any trace of
+love behind it towards its object; wherefore this effervescing
+lasciviousness, if it is not from a purposed or confirmed principle, and
+if the person guilty of it repents, detracts but little from conjugial
+love. It is otherwise in the case of polygamical adultery: herein there
+is a love analogous to conjugial love; for it does not cool and
+disperse, or pass off into nothing after being excited, like the
+foregoing; but it remains, renews and strengthens itself, and so far
+takes away from love to the wife, and in the place thereof induces cold
+towards her; for in such case it regards the concubine courtezan as
+lovely from a freedom of the will, in that it can retract if it pleases;
+which freedom is begotten in the natural man: and because this freedom
+is thence grateful, it supports that love; and moreover, with a
+concubine the unition with allurements is nearer than with a wife; but
+on the other hand it does not regard a wife as lovely, by reason of the
+duty of living with her enjoined by the covenant of life, which it then
+perceives as far more constrained in consequence of the freedom enjoyed
+with another woman. It is plain that love for a wife grows cold, and she
+herself grows vile, in the same degree that love for a courtezan grows
+warm, and she is held in estimation. In regard to the SECOND
+POSITION--that simultaneous concubinage, or concubinage conjoined with a
+wife, deprives a man of all faculty and inclination to conjugial life,
+which is implanted in Christians from birth, it may be seen from the
+following considerations: that so far as love to a wife is changed into
+love to a concubine, so far the former love is rent, exhausted, and
+emptied, as has been shewn just above: that this is effected by a
+closing of the interiors of the natural mind, and an opening of its
+inferior principles, may appear from the seat of the inclination with
+Christians to love one of the sex, as being in the inmost principles,
+and that this seat may be closed, but cannot be destroyed. The reason
+why an inclination to love one of the sex, and also a faculty to receive
+that love, is implanted in Christians from birth, is, because that love
+is from the Lord alone, and is esteemed religious, and in Christendom
+the Lord's divine is acknowledged and worshipped, and religion is from
+his Word; hence there is a grafting, and also a transplanting thereof,
+from generation to generation. We have said, that the above Christian
+conjugial principle perishes by polygamical adultery: we thereby mean,
+that with the Christian polygamist it is closed and intercepted; but
+still it is capable of being revived in his posterity, as is the case
+with the likeness of a grandfather or a great-grandfather returning in a
+grandson or a great-grandson. Hence, that conjugial principle is called
+the most precious jewel of the Christian life, and (see above, n. 457,
+458,) the storehouse of human life, and the reservoir of the Christian
+religion. That that conjugial principle is destroyed with the Christian
+who practises polygamical adultery, is manifest from this consideration;
+that he cannot like a Mahometan polygamist, love a concubine and a wife
+equally; but so far as he loves a concubine, or is warm towards her, so
+far he does not love his wife, but is cold towards her; and, what is yet
+more detestable, so far he also in heart acknowledges the Lord only as a
+natural man, and the son of Mary, and not at the same time as the Son of
+God, and likewise so far he makes light of religion. It is, however,
+well to be noted, that this is the case with those who add a concubine
+to a wife, and connect themselves actually with each; but it is not at
+all the case with those, who from legitimate, just, and truly excusatory
+causes, separate themselves, and keep apart from a wife as to actual
+love, and have a woman in keeping. We now proceed to treat of this kind
+of concubinage.
+
+467. V. CONCUBINAGE APART FROM A WIFE, WHEN IT IS ENGAGED IN FROM CAUSES
+LEGITIMATE, JUST, AND TRULY EXCUSATORY, IS NOT UNLAWFUL. What causes we
+mean by legitimate, what by just, and what by truly excusatory, shall be
+shewn in their order: the bare mention of the causes is here premised,
+that this concubinage, which we are about to treat of, may be
+distinguished from that which we have previously described. (See note to
+No. 450, and the Preliminary note.)
+
+468. VI. THE LEGITIMATE CAUSES OF THIS CONCUBINAGE ARE THE LEGITIMATE
+CAUSES OF DIVORCE, WHILE THE WIFE IS NEVERTHELESS RETAINED AT HOME. By
+divorce is meant the annulling of the conjugial covenant, and thence an
+entire separation, and after this a full liberty to marry another wife.
+The one only cause of this total separation or divorce, is adultery,
+according to the Lord's precept, Matt. xix. 9. To the same cause are to
+be referred manifest obscenities, which bid defiance to the restraints
+of modesty, and fill and infest the house with flagitious practices of
+lewdness, giving birth to adulterous immodesty, and rendering the whole
+mind abandoned. To these things may be added malicious desertion, which
+involves adultery, and causes a wife to commit whoredom, and thereby to
+be divorced, Matt. v. 32. These three causes, being legitimate causes of
+divorce,--the first and third before a public judge, and the middle one
+before the man himself, as judge, are also legitimate causes of
+concubinage, when the adulterous wife is retained at home. The reason
+why adultery is the one only cause of divorce is, because it is
+diametrically opposite to the life of conjugial love, and totally
+destroys and annihilates it; see above, n. 255.
+
+469. The reasons why, by the generality of men, the adulterous wife is
+still retained at home, are, 1. Because the man is afraid to produce
+witnesses in a court of justice against his wife, to accuse her of
+adultery, and thereby to make the crime public; for unless
+eye-witnesses, or evidences to the same amount, were produced to convict
+her, he would be secretly reproached in companies of men, and openly in
+companies of women. 2. He is afraid also lest his adulteress should have
+the cunning to clear her conduct, and likewise lest the judges should
+show favor to her, and thus his name suffer in the public esteem. 3.
+Moreover, there may be domestic reasons, which may make separation from
+the house unadvisable: as in case there are children, towards whom also
+the adulteress has natural love; in case they are bound together by
+mutual services which cannot be put an end to; in case the wife is
+connected with and dependent upon her relatives, whether on the father's
+or mother's side, and there is a hope of receiving an increase of
+fortune from them; in case he lived with her in the beginning in habits
+of agreeable intimacy; and in case she, after she became meretricious,
+has the skill to soothe the man with engaging pleasantry and pretended
+civility, to prevent blame being imputed to herself; not to mention
+other cases, which, as in themselves they are legitimate causes of
+divorce, are also legitimate causes of concubinage; for the causes of
+retaining the wife at home do not take away the cause of divorce,
+supposing her guilty of adultery. Who, but a person of vile character,
+can fulfil the duties of the conjugial bed, and at the same time have
+commerce with a strumpet? If instances of this sort are occasionally to
+be met with, no favorable conclusions are to be drawn from them.
+
+470. VII. THE JUST CAUSES OF THIS CONCUBINAGE ARE THE JUST CAUSES OF
+SEPARATION FROM THE BED. There are legitimate causes of separation, and
+there are just causes: legitimate causes are enforced by the decisions
+of judges, and just causes by the decisions come to by the man alone.
+The causes both legitimate and just of separation from the bed, and also
+from the house, were briefly enumerated above, n. 252, 253; among which
+are VITIATED STATES OF THE BODY, including diseases whereby the whole
+body is so far infected, that the contagion may prove fatal: of this
+nature are malignant and pestilential fevers, leprosies, the venereal
+disease, cancers; also diseases whereby the whole body is so far weighed
+down, as to admit of no sociability, and from which exhale dangerous
+effluvia and noxious vapors, whether from the surface of the body, or
+from its inward parts, in particular from the stomach and the lungs:
+from the surface of the body proceed malignant pocks, warts, pustules,
+scorbutic pthisis, virulent scab, especially if the face is disfigured
+by it; from the stomach proceed foul, stinking, and rank eructations;
+from the lungs, filthy and putrid exhalations arising from imposthumes,
+ulcers or abscesses, or from vitiated blood or serum. Besides these
+there are also other various diseases; as _lipothamia_, which is a total
+faintness of body, and defect of strength; _paralysis_, which is a
+loosening and relaxation of the membranes and ligaments which serve for
+motion; epilepsy; permanent infirmity arising from apoplexy; certain
+chronical diseases; the iliac passion; rupture; besides other diseases,
+which the science of pathology teaches. VITIATED STATES OF THE MIND,
+which are just causes of separation from the bed and the house, are
+madness, frenzy, furious wildness, actual foolishness and idiocy, loss
+of memory, and the like. That these are just causes of concubinage,
+since they are just causes of separation, reason sees without the help
+of a judge.
+
+471. VIII. OF THE EXCUSATORY CAUSES OF THIS CONCUBINAGE SOME ARE REAL
+AND SOME ARE NOT. Since besides the just causes which are just causes of
+separation, and thence become just causes of concubinage, there are also
+excusatory causes, which depend on judgement and justice with the man,
+therefore these also are to be mentioned: but as the judgements of
+justice may be perverted and be converted by confirmations into the
+appearances of what is just, therefore these excusatory causes are
+distinguished into real and not real, and are separately described.
+
+472. IX. THE REALLY EXCUSATORY CAUSES ARE SUCH AS ARE GROUNDED IN WHAT
+IS JUST. To know these causes, it may be sufficient to mention some of
+them; such as having no natural affection towards the children, and a
+consequent rejection of them, intemperance, drunkenness, uncleanliness,
+immodesty, a desire of divulging family secrets, of disputing, of
+striking, of taking revenge, of doing evil, of stealing, of deceiving;
+internal dissimilitude, whence comes antipathy; a froward requirement of
+the conjugial debt, whence the man becomes as cold as a stone; being
+addicted to magic and witchcraft; an extreme degree of impiety; and
+other similar evils.
+
+473. There are also milder causes, which are really excusatory and which
+separate from the bed, and yet not from the house; as a cessation of
+prolification on the part of the wife, in consequence of advanced age,
+and thence a reluctance and opposition to actual love, while the ardor
+thereof still continues with the man; besides similar cases in which
+rational judgement sees what is just, and which do not hurt the
+conscience.
+
+474. X. THE EXCUSATORY CAUSES WHICH ARE NOT REAL ARE SUCH AS ARE NOT
+GROUNDED IN WHAT IS JUST, ALTHOUGH IN THE APPEARANCE OF WHAT IS JUST.
+These are known from the really excusatory causes above mentioned, and,
+if not rightly examined, may appear to be just, and yet are unjust; as
+that times of abstinence are required after the bringing forth of
+children, the transitory sicknesses of wives, from these and other
+causes a check to prolification, polygamy permitted to the Israelites,
+and other like causes of no weight as grounded in justice. These are
+fabricated by the men after they have become cold, when unchaste lusts
+have deprived them of conjugial love, and have infatuated them with the
+idea of its likeness to adulterous love. When such men engage in
+concubinage, they, in order to prevent defamation, assign such spurious
+and fallacious causes as real and genuine,--and very frequently also
+falsely charge them against their wives, their companions often
+favorably assenting and applauding them.
+
+475. XI. THOSE WHO FROM CAUSES LEGITIMATE, JUST, AND REALLY EXCUSATORY,
+ARE ENGAGED IN THIS CONCUBINAGE, MAY AT THE SAME TIME BE PRINCIPLED IN
+CONJUGIAL LOVE. We say that such may at the same time be principled in
+conjugial love; and we thereby mean, that they may keep this love stored
+up in themselves; for this love, in the subject in which it is, does not
+perish, but is quiescent. The reasons why conjugial love is preserved
+with those who prefer marriage to concubinage, and enter into the latter
+from the causes above mentioned, are these; that this concubinage is not
+repugnant to conjugial love; that it is not a separation from it; that
+it is only a clothing encompassing it; that this clothing is taken away
+from them after death. 1. That this concubinage is not repugnant to
+conjugial love, follows from what was proved above; that such
+concubinage, when engaged in from causes legitimate, just, and really
+excusatory, is not unlawful, n. 467-473. 2. That this concubinage is not
+a separation from conjugial love; for when causes legitimate, or just,
+or really excusatory, arise, and persuade and compel a man, then,
+conjugial love with marriage is not separated, but only interrupted; and
+love interrupted, and not separated, remains in the subject. The case in
+this respect is like that of a person, who, being engaged in a business
+which he likes, is detained from it by company, by public sights, or by
+a journey; still he does not cease to like his business: it is also like
+that of a person who is fond of generous wine, and who, when he drinks
+wine of an inferior quality, does not lose his taste and appetite for
+that which is generous. 3. The reason why the above concubinage is only
+a clothing of conjugial love encompassing it, is, because the love of
+concubinage is natural, and the love of marriage spiritual; and natural
+love is a veil or covering to spiritual, when the latter is interrupted:
+that this is the case, is unknown to the lover; because spiritual love
+is not made sensible of itself, but by natural love, and it is made
+sensible as delight, in which there is blessedness from heaven: but
+natural love by itself is made sensible only as delight. 4. The reason
+why this veil is taken away after death, is, because then a man from
+natural becomes spiritual, and instead of a material body enjoys a
+substantial one, wherein natural delight grounded in spiritual is made
+sensible in its perfection. That this is the case, I have heard from
+communication with some in the spiritual world, even from kings there,
+who in the natural world had engaged in concubinage from really
+excusatory causes.
+
+476. XII. WHILE THIS CONCUBINAGE CONTINUES, ACTUAL CONNECTION WITH A
+WIFE IS NOT ALLOWABLE. The reason of this is, because in such case
+conjugial love, which in itself is spiritual, chaste, pure, and holy,
+becomes natural, is defiled and disregarded, and thereby perishes;
+wherefore in order that this love may be preserved, it is expedient that
+concubinage grounded in really excusatory causes, n. 472, 473, be
+engaged in with one only, and not with two at the same time.
+
+       *       *       *       *       *
+
+477. To the above I will add the following MEMORABLE RELATION. I heard a
+certain spirit, a youth, recently deceased, boasting of his libertinism,
+and eager to establish his reputation as a man of superior masculine
+powers; and in the insolence of his boasting he thus expressed himself;
+"What is more dismal than for a man to imprison his love, and to confine
+himself to one woman? and what is more delightful than to set the love
+at liberty? Who does not grow tired of one? and who is not revived by
+several? What is sweeter than promiscuous liberty, variety,
+deflorations, schemes to deceive husbands, and plans of adulterous
+hypocrisy? Do not those things which are obtained by cunning, deceit,
+and theft, delight the inmost principles of the mind!" On hearing these
+things, the bystanders said, "Speak not in such terms; you know not
+where and with whom you are; you are but lately come hither. Hell is
+beneath your feet, and heaven over your head; you are now in the world
+which is between those two, and is called the world of spirits. All who
+depart out of the world, come here, and being assembled are examined as
+to their quality; and here they are prepared, the wicked for hell, and
+the good for heaven. Possibly you still retain what you have heard from
+priests in the world, that whoremongers and adulterers are cast down
+into hell, and that chaste married partners are raised to heaven." At
+this the novitiate laughed, saying, "What are heaven and hell? Is it not
+heaven where any one is free; and is not he free who is allowed to love
+as many as he pleases? and is not it hell where any one is a servant:
+and is not he a servant who is obliged to keep to one?" But a certain
+angel, looking down from heaven, heard what he said, and broke off the
+conversation, lest it should proceed further and profane marriages; and
+he said to him, "Come up here, and I will clearly shew you what heaven
+and hell are, and what the quality of the latter is to continued
+adulterers." He then shewed him the way, and he ascended: after he was
+admitted he was led first into the paradisiacal garden, where were
+fruit-trees and flowers, which from their beauty, pleasantness and
+fragrance, tilled the mind with the delights of life. When he saw these
+things, he admired them exceedingly; but he was then in external vision,
+such as he had enjoyed in the world when he saw similar objects, and in
+this vision he was rational; but in the internal vision, in which
+adultery was the principal agent, and occupied every point of thought,
+he was not rational; wherefore the external vision was closed, and the
+internal opened; and when the latter was opened, he said, "What do I see
+now? is it not straw and dry wood? and what do I smell now? is it not a
+stench? What is become of those paradisiacal objects?" The angel said,
+"They are near at hand and are present; but they do not appear before
+your internal sight, which is adulterous, for it turns celestial things
+into infernal, and sees only opposites. Every man has an internal and an
+external mind, thus an internal and an external sight: with the wicked
+the internal mind is insane, and the external wise; but with the good
+the internal mind is wise, and from this also the external; and such as
+the mind is, so a man in the spiritual world sees objects." After this
+the angel, from the power which was given him, closed his internal
+sight, and opened the external, and led him away through gates towards
+the middle point of the habitations: there he saw magnificent palaces of
+alabaster, marble, and various precious stones, and near them porticos,
+and round about pillars overlaid and encompassed with wonderful
+ornaments and decorations. When he saw these things, he was amazed, and
+said, "What do I see? I see magnificent objects in their own real
+magnificence, and architectonic objects in their own real art." At that
+instant the angel again closed his external sight, and opened the
+internal, which was evil because filthily adulterous: hereupon he
+exclaimed, "What do I now see? Where am I? What is become of those
+palaces and magnificent objects? I see only confused heaps, rubbish, and
+places full of caverns." But presently he was brought back again to his
+external sight, and introduced into one of the palaces; and he saw the
+decorations of the gates, the windows, the walls, and the ceilings, and
+especially of the utensils, over and round about which were celestial
+forms of gold and precious stones, which cannot be described by any
+language, or delineated by any art; for they surpassed the ideas of
+language and the notions of art. On seeing these things he again
+exclaimed, "These are the very essence of whatever is wonderful, such as
+no eye had ever seen." But instantly, as before, his internal sight was
+opened, the external being closed, and he was asked what he then saw? He
+replied, "Nothing but decayed piles of bulrushes in this place, of straw
+in that, and of fire brands in a third." Once again he was brought into
+an external state of mind, and some maidens were introduced, who were
+extremely beautiful, being images of celestial affection; and they, with
+the sweet voice of their affection, addressed him; and instantly, on
+seeing and hearing them, his countenance changed, and he returned of
+himself into his internals, which were adulterous; and since such
+internals cannot endure any thing of celestial love, and neither on the
+other hand can they be endured by celestial love, therefore both parties
+vanished,--the maidens out of sight of the man, and the man out of sight
+of the maidens. After this, the angel informed him concerning the ground
+and origin of the changes of the state of his sights; saying, "I
+perceive that in the world, from which you are come, you have been
+two-fold, in internals having been quite a different man from what you
+were in externals; in externals you have been a civil, moral, and
+rational man; whereas in internals, you have been neither civil, moral,
+nor rational, because a libertine and an adulterer: and such men, when
+they are allowed to ascend into heaven, and are there kept in their
+externals, can see the heavenly things contained therein; but when their
+internals are opened, instead of heavenly things they see infernal.
+Know, however, that with every one in this world, externals are
+successively closed, and internals are opened, and thereby they are
+prepared for heaven or hell; and as the evil of adultery defiles the
+internals of the mind above every other evil, you must needs be conveyed
+down to the defiled principles of your love, and these are in the hells,
+where the caverns are full of stench arising from dunghills. Who cannot
+know from reason, that an unchaste and lascivious principle in the world
+of spirits, is impure and unclean, and thus that nothing more pollutes
+and defiles a man, and induces in him an infernal principle? Wherefore
+take heed how you boast any longer of your whoredoms, as possessing
+masculine powers therein above other men. I advertise you before hand,
+that you will become feeble, so that you will scarce know where your
+masculine power is. Such is the lot which awaits those who boast of
+their adulterous ability." On hearing these words he descended, and
+returned into the world of spirits, to his former companions, and
+converse with them modestly and chastely, but not for any considerable
+length of time.
+
+       *       *       *       *       *
+
+ON ADULTERIES AND THEIR GENERA AND DEGREES.
+
+478. None can know that there is any evil in adultery, who judge of it
+only from its externals; for in these it resembles marriage. Such
+external judges, when they hear of internals, and are told that
+externals thence derive their good or their evil, say with themselves,
+"What are internals? Who sees them? Is not this climbing above the
+sphere of every one's intelligence?" Such persons are like those who
+accept all pretended good as genuine voluntary good, and who decide upon
+a man's wisdom from the elegance of his conversation; or who respect the
+man himself from the richness of his dress and the magnificence of his
+equipage, and not from his internal habit, which is that of judgement
+grounded in the affection of good. This also is like judging of the
+fruit of a tree, and of any other eatable thing, from the sight and
+touch only, and not of its goodness from a knowledge of its flavor: such
+is the conduct of all those who are unwilling to perceive any thing
+respecting man's internal. Hence comes the wild infatuation of many at
+this day, who see no evil in adulteries, yea, who unite marriages with
+them in the same chamber, that is, who make them altogether alike; and
+this only on account of their apparent resemblance in externals. That
+this is the case, was shewn me by this experimental proof: on a certain
+time, the angels assembled from Europe some hundreds of those who were
+distinguished for their genius, their erudition, and their wisdom, and
+questioned them concerning the distinction between marriage and
+adultery, and in treated them to consult the rational powers of their
+understandings: and after consultation, all, except ten, replied, that
+the judicial law constitutes the only distinction, for the sake of some
+advantage; which distinction may indeed be known, but still be
+accommodated by civil prudence. They were next asked, Whether they saw
+any good in marriage, and any evil in adultery? They returned for
+answer, that they did not see any rational evil and good. Being
+questioned whether they saw any sin in it? they said, "Where is the sin?
+Is not the act alike?" At these answers the angels were amazed, and
+exclaimed, Oh, the gross stupidity of the age! Who can measure its
+quality and quantity? On hearing this exclamation, the hundreds of the
+wise ones turned themselves, and said one among another with loud
+laughter, "Is this gross stupidity? Is there any wisdom that can bring
+conviction that to love another person's wife merits eternal damnation?"
+But that adultery is spiritual evil, and thence moral and civil evil,
+and diametrically contrary to the wisdom of reason; also that the love
+of adultery is from hell and returns to hell, and the love of marriage
+is from heaven and returns to heaven, has been demonstrated in the first
+chapter of this part, concerning the opposition of adulterous and
+conjugial love. But since all evils, like all goods, partake of latitude
+and altitude, and according to latitude have their genera, and according
+to altitude their degrees, therefore, in order that adulteries may be
+known as to each dimension, they shall first be arranged into their
+genera, and afterwards into their degrees; and this shall be done in the
+following series: I. _There are three genera of adulteries,--simple,
+duplicate, and triplicate._ II. _Simple adultery is that of an unmarried
+man with another's wife, or of an unmarried woman with another's
+husband._ III. _Duplicate adultery is that of a husband with another's
+wife, or of a wife with another's husband._ IV. _Triplicate adultery is
+with relations by blood._ V. _There are four degrees of adulteries,
+according to which they have their predications, their charges of blame,
+and after death their imputations._ VI. _Adulteries of the first degree
+are adulteries of ignorance, which are committed by those who cannot as
+yet, or cannot at all, consult the understanding, and thence check
+them._ VII. _In such cases adulteries are mild._ VIII. _Adulteries of
+the second degree are adulteries of lust, which are committed by those
+who indeed are able to consult the understanding, but from accidental
+causes at the moment are not able._ IX. _Adulteries committed by such
+persons are imputatory, according as the understanding afterwards favors
+them or not._ X. _Adulteries of the third degree are adulteries of the
+reason, which are committed by those who with the understanding confirm
+themselves in the persuasion that they are not evils of sin._ XI. _The
+adulteries committed by such persons are grievous, and are imputed to
+them according to confirmations._ XII. _Adulteries of the fourth degree
+are adulteries of the will, which are committed by those who make them
+lawful and pleasing, and who do not think them of importance enough, to
+consult the understanding respecting them._ XIII. _The adulteries
+committed by these persons are exceedingly grievous, and are imputed to
+them as evils of purpose, and remain with them as guilt._ XIV.
+_Adulteries of the third and fourth degrees are evils of sin, according
+to the quantity and quality of understanding and will in them, whether
+they are actually committed or not._ XV. _.Adulteries grounded in
+purpose of the will, and adulteries grounded in confirmation of the
+understanding render men natural, sensual, and corporeal._ XVI. _And
+this to such a degree, that at length they reject from themselves all
+things of the church and of religion._ XVII. _Nevertheless they have the
+powers of human rationality like other men._ XVIII. _But they use that
+rationality while they are in externals, but abuse it while in their
+internals._ We proceed to an explanation of each article.
+
+479. I. THERE ARE THREE GENERA OF ADULTERIES,--SIMPLE, DUPLICATE, AND
+TRIPLICATE. The Creator of the universe has distinguished all the things
+which he has created into genera, and each genus into species, and has
+distinguished each species, and each distinction in like manner, and so
+forth, to the end that an image of what is infinite may exist in a
+perpetual variety of qualities. Thus the Creator of the universe has
+distinguished goods and their truths, and in like manner evils and their
+falses, after they arose. That he has distinguished all things in the
+spiritual world into genera, species, and differences, and has collected
+together into heaven all goods and truths, and into hell all evils and
+falses, and has arranged the latter in an order diametrically opposite
+to the former, may appear from what is explained in a work concerning
+HEAVEN AND HELL, published in London in the year 1758. That in the
+natural world he has also thus distinguished and does distinguish goods
+and truths, and likewise evils and falses, appertaining to men, and
+thereby men themselves, may be known from their lot after death, in that
+the good enter into heaven, and the evil into hell. Now, since all
+things relating to good, and all things relating to evil, are
+distinguished into genera, species, and so forth, therefore marriages
+are distinguished into the same, and so are their opposites, which are
+adulteries.
+
+480. II. SIMPLE ADULTERY IS THAT OF AN UNMARRIED MAN WITH ANOTHER'S
+WIFE, OR AN UNMARRIED WOMAN WITH ANOTHER'S HUSBAND. By adultery here and
+in the following pages we mean the adultery which is opposite to
+marriage; it is opposite because it violates the covenant of life
+contracted between married partners: it rends asunder their love, and
+defiles it, and closes the union which was begun at the time of
+betrothing, and strengthened in the beginning of marriage: for the
+conjugial love of one man with one wife, after engagement and covenant,
+unites their souls. Adultery does not dissolve this union, because it
+cannot be dissolved; but it closes it, as he that stops up a fountain at
+its source, and thence obstructs its stream, and fills the cistern with
+filthy and stinking waters: in like manner conjugial love, the origin of
+which is a union of souls, is daubed with mud and covered by adultery;
+and when it is so daubed with mud there arises from beneath the love of
+adultery; and as this love increases, it becomes fleshly, and rises in
+insurrection against conjugial love, and destroys it. Hence comes the
+opposition of adultery and marriage.
+
+481. That it may be further known how gross is the stupidity of this
+age, in that those who have the reputation of wisdom do not see any sin
+in adultery, as was discovered by the angels (see just above, n. 478), I
+will here add the following MEMORABLE RELATION. There were certain
+spirits who, from a habit they had acquired in the life of the body,
+infested me with peculiar cunning, and this they did by a sottish and as
+it were waving influx, such as is usual with well-disposed spirits; but
+I perceived that they employed craftiness and similar means, to the
+intent that they might engage attention and deceive. At length I entered
+into conversation with one of them who, it was told me, had while he
+lived in the world been the general of an army: and as I perceived that
+in the ideas of his thought there was a lascivious principle, I
+conversed with him by representatives in the spiritual language which
+fully expresses what is intended to be said, and even several things in
+a moment. He said that, in the life of the body in the former world, he
+had made no account of adulteries: but it was granted me to tell him,
+that adulteries are wicked, although from the delight attending them,
+and from the persuasion thence resulting, they appear to the adulterer
+as not wicked but allowable; which also he might know from this
+consideration, that marriages are the seminaries of the human race, and
+thence also the seminaries of the heavenly kingdom, and therefore that
+they ought not to be violated, but to be accounted holy; also from this
+consideration, that he ought know, as being in the spiritual world, and
+in a state of perception, that conjugial love descends from the Lord
+through heaven, and that from that love, as a parent, is derived mutual
+love, which is the main support of heaven; and further from this
+consideration, that adulterers, whenever they only approach the heavenly
+societies, are made sensible of their own stench, and throw themselves
+headlong thence towards hell: at least he might know, that to violate
+marriages is contrary to the divine laws, to the civil laws of all
+kingdoms, also to the genuine light of reason, and thereby to the right
+of nations, because contrary to order both divine and human; not to
+mention other considerations. But he replied, that he entertained no
+such thoughts in the former life: he wished to reason whether the case
+was so or not; but he was told that truth does not admit of reasonings,
+since they favor the delights of the flesh against those of the spirit,
+the quality of which latter delights he was ignorant of; and that he
+ought first to think about the things which I had told him, because they
+are true; or to think from the well-known maxim, that no one should do
+to another what he is unwilling another should do to him; and thus, if
+any one had in such a manner violated his wife, whom he had loved, as is
+the case in the beginning of every marriage, and he had then been in a
+state of wrath, and had spoken from that state, whether he himself also
+would not then have detested adulteries, and being a man of strong
+parts, would not have confirmed himself against them more than other
+men, even to condemning them to hell; and being the general of an army,
+and having brave companions, whether he would not, in order to prevent
+disgrace, either have put the adulterer to death, or have driven the
+adulteress from his house.
+
+482. III. DUPLICATE ADULTERY IS THAT OF A HUSBAND WITH ANOTHER'S WIFE,
+OR OF A WIFE WITH ANOTHER'S HUSBAND. This adultery is called duplicate,
+because it is committed by two, and on each side the marriage-covenant
+is violated; wherefore also it is twofold more grievous than the former.
+It was said above, n. 480, that the conjugial love of one man with one
+wife, after engagement and covenant, unites their souls, and that such
+union is that very love in its origin; and that this origin is closed
+and stopped up by adultery, as the source and stream of a fountain. That
+the souls of two unite themselves together, when love to the sex is
+confined to one of the sex, which is the case when a maiden engages
+herself wholly to a youth, and on the other hand a youth engages himself
+wholly to a maiden, is clearly manifest from this consideration, that
+the lives of both unite themselves, consequently their souls, because
+souls are the first principles of life. This union of souls can only
+take place in monogamical marriages, or those of one man with one wife,
+but not in polygamical marriages, or those of one man with several
+wives; because in the latter case the love is divided, in the former it
+is united. The reason why conjugial love in its supreme abode is
+spiritual, holy, and pure, is because the soul of every man from its
+origin is celestial; wherefore it receives influx immediately from the
+Lord, for it receives from him the marriage of love and wisdom, or of
+good and truth; and this influx makes him a man, and distinguishes him
+from the beasts. From this union of souls, conjugial love, which is
+there in its spiritual sanctity and purity, flows down into the life of
+the whole body, and fills with blessed delights, so long as its channel
+remains open; which is the case with those who are made spiritual by the
+Lord. That nothing but adultery closes and stops up this abode of
+conjugial love, thus its origin or fountain and its channel, is evident
+from the Lord's words, that it is not lawful to put away a wife and
+marry another, except on account of adultery: Matt. xix. 3-9; and also
+from what is said in the same passage, that he that marries her that is
+put away commits adultery, verse 9. When therefore, as was said above,
+that pure and holy fountain is stopped up, it is clogged about with
+filthiness of sundry kinds, as a jewel with ordure, or bread with vomit;
+which things are altogether opposite to the purity and sanctity of that
+fountain, or of conjugial love: from which opposition comes conjugial
+cold, and according to this cold is the lascivious voluptuousness of
+adulterous love, which consumes itself of its own accord. The reason why
+this is an evil of sin is because the holy principle is covered and
+thereby its channel into the body is obstructed, and in the place
+thereof a profane principle succeeds, and its channel into the body is
+opened, whence a man from celestial becomes infernal.
+
+483. To the above I will add some particulars from the spiritual world,
+which are worthy to be recorded. I have been informed in that world,
+that some married men are inflamed with the lust of committing whoredom
+with maidens or virgins; some with those who are not maidens but
+harlots; some with married women or wives; some with women of the above
+description who are of noble descent; and some with such as are not of
+noble descent: that this is the case, was confirmed to me by several
+instances from the various kingdoms in that world. While I was
+meditating concerning the variety of such lusts, I asked whether there
+are any who find all their delight with the wives of others, and none
+with unmarried women? Wherefore to convince me that there are some such
+spirits, several were brought to me from a certain kingdom, who were
+obliged to speak according to their libidinous principles. These
+declared that it was, and still is their sole pleasure and delight to
+commit whoredom with the wives of others; and that they look out for
+such as are beautiful, and hire them for themselves at a great price
+according to their wealth, and in general bargain about the price with
+the wife alone. I asked, why they do not hire for themselves unmarried
+women? They said, that they consider this would be cheap and worthless,
+and therefore undelightful to them. I asked also, whether those wives
+afterwards return to their husbands and live with them? They replied,
+that they either do not return, or they return cold, having become
+courtezans. Afterwards I asked them seriously, whether they ever
+thought, or now think, that this is twofold adultery, because they
+commit this at the time they have wives of their own, and that such
+adultery deprives a man of all spiritual good? But at this several who
+were present laughed, saying, "What is spiritual good?" Nevertheless I
+was still urgent, and said, "What is more detestable than for a man to
+mix his soul with the soul of a husband in his wife? Do you not know,
+that the soul of a man is in his seed?" Hereupon they turned themselves
+away and muttered, "What harm can this do her?" At length I said,
+"Although you do not fear divine laws, do you not fear civil laws?" They
+replied, "No, we only fear certain of the ecclesiastical order; but we
+conceal this in their presence; and if we cannot conceal it, we keep
+upon good terms with them." I afterwards saw the former divided into
+companies, and some of the latter cast into hell.
+
+484. IV. TRIPLICATE ADULTERY IS WITH RELATIONS BY BLOOD. This adultery
+is called triplicate, because it is threefold more grievous than the two
+former. The relations, or remains of the flesh, which are not to be
+approached, are mentioned in Levit. xviii. 6-18. There are internal and
+external reasons why these adulteries are threefold more grievous than
+the two above-mentioned: the internal reasons are grounded in the
+correspondence of those adulteries with the violation of spiritual
+marriage, which is that of the Lord and the church, and thence of good
+and truth; and the external reasons are for the sake of guards, to
+prevent a man's becoming a beast. We have no leisure, however, to
+proceed to the further disclosure of these reasons.
+
+485. V. THERE ARE FOUR DEGREES OF ADULTERIES, ACCORDING TO WHICH THEY
+HAVE THEIR PREDICATIONS, THEIR CHARGES OF BLAME, AND AFTER DEATH THEIR
+IMPUTATIONS. These degrees are not genera, but enter into each genus,
+and cause its distinctions between more and less evil or good; in the
+present case, deciding whether adultery of every genus from the nature
+of the circumstances and contingencies, is to be considered milder or
+more grievous. That circumstances and contingencies vary every thing is
+well known. Nevertheless things are considered in one way by a man from
+his rational light, in another by a judge from the law, and in another
+by the Lord from the state of a man's mind: wherefore we mention
+predications, charges of blame, and after death imputations; for
+predications are made by a man according to his rational light, charges
+of blame are made by a judge according to the law, and imputations are
+made by the Lord according to the state of the man's mind. That these
+three differ exceedingly from each other, may be seen without
+explanation: for a man, from rational conviction according to
+circumstances and contingencies, may acquit a person, whom a judge, when
+he sits in judgement, cannot acquit from the law: and also a judge may
+acquit a person, who after death is condemned. The reason of this is,
+because a judge gives sentence according to the actions done, whereas
+after death every one is judged according to the intentions of the will
+and thence of the understanding, and according to the confirmations of
+the understanding and thence of the will. These intentions and
+confirmations a judge does not see; nevertheless each judgement is just;
+the one for the sake of the good of civil society, the other for the
+sake of the good of heavenly society.
+
+486. VI. ADULTERIES OF THE FIRST DEGREE ARE ADULTERIES OF IGNORANCE,
+WHICH ARE COMMITTED BY THOSE WHO CANNOT AS YET, OR CANNOT AT ALL,
+CONSULT THE UNDERSTANDING, AND THENCE CHECK THEM. All evils, and thus
+also all adulteries, viewed in themselves, are at once of the internal
+and the external man; the internal intends them, and the external does
+them; such therefore as the internal man is in the deeds done by the
+external, such are the deeds viewed in themselves: but since the
+internal man with his intention, does not appear before man, every one
+must be judged in a human court from deeds and words according to the
+law in force and its provisions: the interior sense of the law is also
+to be regarded by the judge. But to illustrate the case by example: if
+adultery be committed by a youth, who does not as yet know that adultery
+is a greater evil than fornication; if the like be committed by a very
+simple man; if it be committed by a person who is deprived by disease of
+the full powers of judgement; or by a person, as is sometimes the case,
+who is delirious by fits, and is at the time in a state of actual
+delirium; yet further, if it be committed in a fit of insane
+drunkenness, and so forth, it is evident, that in such cases, the
+internal man, or mind, is not present in the external, scarcely any
+otherwise than in an irrational person. Adulteries in these instances
+are predicated by a rational man according to the above circumstances;
+nevertheless the perpetrator is charged with blame by the same rational
+man as a judge, and is punished by the law; but after death those
+adulteries are imputed according to the presence, quality, and faculty
+of understanding in the will of the perpetrators.
+
+487. VII. IN SUCH CASES ADULTERIES ARE MILD. This is manifest from what
+was said just above, n. 486, without further confirmation; for it is
+well known that the quality of every deed and in general the quality of
+every thing, depends upon circumstances, and which mitigate or aggravate
+it; but adulteries of this degree are mild at the first times of their
+commission; and also remain mild so far as the offending party of either
+sex, in the future course of life, abstains from them for these
+reasons;--because they are evils against God, or against the neighbour,
+or against the goods of the state, and because, in consequence of their
+being such evils, they are evils against reason; but on the other hand,
+if they are not abstained from for one of the abovementioned reasons,
+they are reckoned amongst grievous adulteries; thus it is according to
+the divine law, Ezek. xviii, 21, 22, 24, and in other places: but they
+cannot, from the above circumstances, be pronounced either blameless or
+culpable, or be predicated and judged as mild or grievous, because they
+do not appear before man, neither are they within the province of his
+judgement; wherefore it is meant, that after death they are so accounted
+or imputed.
+
+488. VIII. ADULTERIES OF THE SECOND DEGREE ARE ADULTERIES OF LUST, WHICH
+ARE COMMITTED BY THOSE WHO INDEED ARE ABLE TO CONSULT THE UNDERSTANDING,
+BUT FROM ACCIDENTAL CAUSES AT THE MOMENT ARE NOT ABLE. There are two
+things which, in the beginning, with every man who from natural is made
+spiritual, are at strife together, which are commonly called the spirit
+and the flesh; and since the love of marriage is of the spirit, and the
+love of adultery is of the flesh, in such case there is also a combat
+between those loves. If the love of marriage conquers, it gains dominion
+over and subjugates the love of adultery, which is effected by its
+removal; but if it happens that the lust of the flesh is excited to a
+heat greater than what the spirit can control from reason, it follows
+that the state is inverted, and the heat of lust infuses allurements
+into the spirit, to such a degree, that it is no longer master of its
+reason, and thence of itself: this is meant by adulteries of the second
+degree, which are committed by those who indeed are able to consult the
+understanding, but by reason of accidental causes at the moment are not
+able. But the matter may be illustrated by particular cases; as in case
+a meretricious wife by her craftiness captivates a man's mind
+(_animum_), enticing him into her chamber, and inflaming his passions to
+such a degree as to leave him no longer master of his judgement; and
+especially if, at the same time, she also threatens to expose him if he
+does not consent: in like manner, in case any meretricious wife is
+skilled in deceitful allurements, or by powerful stimulants inflames the
+man to such a degree, that the raging lust of the flesh deprives the
+understanding of the free use of reason: in like manner, in case a man,
+by powerful enticements, so far works upon another's wife, as to leave
+her no longer mistress of herself, by reason of the fire kindled in her
+will; besides other like cases. That these and similar accidental
+circumstances lessen the grievousness of adultery, and give a milder
+turn to the predications of the blame thereof in favor of the party
+seduced, is agreeable to the dictates and conclusions of reason. The
+imputation of this degree of adultery comes next to be treated of.
+
+489. IX. ADULTERIES COMMITTED BY SUCH PERSONS ARE IMPUTATORY, ACCORDING
+AS THE UNDERSTANDING AFTERWARDS FAVORS THEM OR NOT. So far as the
+understanding favors evils, so far a man appropriates them to himself
+and makes them his own. Favor implies consent; and consent induces in
+the mind a state of the love of them: the case is the same with
+adulteries, which in the beginning were committed without the consent of
+the understanding, and are favored: the contrary comes to pass if they
+are not favored. The reason of this is, because evils or adulteries,
+which are committed in the blindness of the understanding, are committed
+from the concupiscence of the body; and such evils or adulteries have a
+near resemblance to the instincts of beasts: with man (_homo_) indeed
+the understanding is present, while they are committing, but in a
+passive or dead potency and not in active and living potency. From these
+considerations it follows of course, that such things are not imputed,
+except so far as they are afterwards favored or not. By imputation we
+here mean accusation after death, and hence judication, which takes
+place according to the state of a man's spirit: but we do not mean
+inculpation by a man before a judge; for this does not take place
+according to the state of a man's spirit, but of his body in the deed;
+and unless there was a difference herein, those would be acquitted after
+death who are acquitted in the world, and those would be condemned who
+are condemned in the world; and thus the latter would be without any
+hope of salvation.
+
+490. X. ADULTERIES OF THE THIRD DEGREE ARE ADULTERIES OF THE REASON,
+WHICH ARE COMMITTED BY THOSE WHO WITH THE UNDERSTANDING CONFIRM
+THEMSELVES IN THE PERSUASION THAT THEY ARE NOT EVILS OF SIN. Every man
+knows that there exist such principles as the will and the
+understanding; for in his common speaking he says, "This I will, and
+this I understand;" but still he does not distinguish them, but makes
+the one the same as the other; because he only reflects upon the things
+which belong to the thought grounded in the understanding, and not upon
+those which belong to the love grounded in the will; for the latter do
+not appear in light as the former. Nevertheless, he that does not
+distinguish between the will and the understanding, cannot distinguish
+between evils and goods, and consequently he must remain in entire
+ignorance concerning the blame of sin. But who does not know that good
+and truth are two distinct principles, like love and wisdom? and who
+cannot hence conclude, while he is in rational illumination, that there
+are two faculties in man, which distinctly receive and appropriate to
+themselves those principles, and that the one is the will and the other
+the understanding, by reason that what the will receives and reproduces
+is called good, and what the understanding receives is called truth; for
+what the will loves and does, is called truth, and what the
+understanding perceives and thinks, is called truth? Now as the marriage
+of good and truth was treated of in the first part of this work, and in
+the same place several considerations were adduced concerning the will
+and the understanding, and the various attributes and predicates of
+each, which, as I imagine, are also perceived by those who had not
+thought at all distinctly concerning the understanding and the will,
+(for human reason is such, that it understands truths from the light
+thereof, although it has not heretofore distinguished them); therefore,
+in order that the distinctions of the understanding and the will may be
+more clearly perceived, I will here mention some particulars on the
+subject, that it may be known what is the quality of adulteries of the
+reason and the understanding, and afterwards what is the quality of
+adulteries of the will. The following points may serve to illustrate the
+subject: 1. That the will of itself does nothing; but whatever it does,
+it does by the understanding. 2. On the other hand also, that the
+understanding alone of itself does nothing; but whatever it does, it
+does from the will. 3. That the will flows into the understanding but
+not the understanding into the will; yet that the understanding teaches
+what is good and evil, and consults with the will, that out of those two
+principles it may choose and do what is pleasing to it. 4. That after
+this there is effected a twofold conjunction; one, in which the will
+acts from within, and the understanding from without; the other in which
+the understanding acts from within, and the will from without: thus are
+distinguished the adulteries of the reason, which are here treated of,
+from the adulteries of the will, which are next to be treated of. They
+are distinguished, because one is more grievous than the other; for the
+adultery of the reason is less grievous than that of the will; because
+in adultery of the reason, the understanding acts from within, and the
+will from without; whereas in adultery of the will, the will acts from
+within, and the understanding from without; and the will is the man
+himself, and the understanding is the man as grounded in the will; and
+that which acts within has dominion over that which acts without.
+
+491. XI. THE ADULTERIES COMMITTED BY SUCH PERSONS ARE GRIEVOUS, AND ARE
+IMPUTED TO THEM ACCORDING TO CONFIRMATIONS. It is the understanding
+alone that confirms, and when it confirms, it engages the will to its
+party, and sets it about itself, and thus compels it to compliance.
+Confirmations are affected by reasonings, which the mind seizes for its
+use, deriving them either from its superior region or from its inferior;
+if from the superior region, which communicates with heaven, it confirms
+marriages and condemns adulteries; but if from the inferior region,
+which communicates with the world, it confirms adulteries and makes
+light of marriages. Every one can confirm evil just as well as good; in
+like manner what is false and what is true; and the confirmation of evil
+is perceived with more delight than the confirmation of good, and the
+confirmation of what is false appears with greater lucidity than the
+confirmation of what is true. The reason of this is, because the
+confirmation of what is evil and false derives its reasonings from the
+delights, the pleasures, the appearances, and the fallacies of the
+bodily senses; whereas the confirmation of what is good and true derives
+its reasons from the region above the sensual principles of the body.
+Now, since evils and falses can be confirmed just as well as goods and
+truths, and since the confirming understanding draws the will to its
+party, and the will together with the understanding forms the mind, it
+follows that the form of the human mind is according to confirmations,
+being turned to heaven if its confirmations are in favor of marriage,
+but to hell if they are in favor of adulteries; and such as the form of
+a man's mind is such is his spirit; consequently such is the man. From
+these considerations then it is evident, that adulteries of this degree
+after death are imputed according to confirmations.
+
+492. XII. THE ADULTERIES OF THE FOURTH DEGREE ARE ADULTERIES OF THE WILL
+WHICH ARE COMMITTED BY THOSE WHO MAKE THEM LAWFUL AND PLEASING, AND WHO
+DO NOT THINK THEM OF IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDING
+RESPECTING THEM. These adulteries are distinguished from the foregoing
+from their origins. The origin of these adulteries is from the depraved
+will connate to man, or from hereditary evil, which a man blindly obeys
+after he is capable of exercising his own judgement, not at all
+considering whether they are evils or not; wherefore it is said, that he
+does not think them of importance enough to consult the understanding
+respecting them: but the origin of the adulteries which are called
+adulteries of reason, is from a perverse understanding; and these
+adulteries are committed by those who confirm themselves in the
+persuasion that they are not evils of sin. With the latter adulterers,
+the understanding is the principal agent; with the former the will. The
+distinctions in these two cases do not appear to any man in the natural
+world; but they appear plainly to the angels in the spiritual world. In
+the latter world all are in general distinguished according to the evils
+which originate in the will and in the understanding, and which are
+accepted and appropriated; they are also separated in hell according to
+those evils: those who are in evil from the understanding, dwell there
+in front, and are called satans; but those who are in evil from the
+will, dwell at the back, and are called devils. It is on account of this
+universal distinction that mention is made in the Word of satan and the
+devil. With those wicked ones, and also those adulterers, who are called
+satans, the understanding is the principal agent; but with those who are
+called devils, the will is the principal agent. It is not however
+possible to explain these distinctions, so as to render them visible to
+the understanding, unless the distinctions of the will and the
+understanding be first known; and also unless a description be given of
+the formation of the mind from the will by the understanding, and of its
+formation from the understanding by the will. The knowledge of these
+subjects is necessary, before the distinctions above-mentioned can be
+seen by reason; but to express this knowledge on paper would require a
+volume.
+
+493. XIII. THE ADULTERIES COMMITTED BY THESE PERSONS ARE EXCEEDINGLY
+GRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE, AND REMAIN IN
+THEM AS GUILT. The reason why they are exceedingly grievous, and more
+grievous than the foregoing, is, because in them the will is the
+principal agent, whereas in the foregoing the understanding is the
+principal agent, and a man's life essentially is his will, and formally
+is his understanding: the reason of this is, because the will acts in
+unity with the love, and love is the essence of a man's life, and forms
+itself in the understanding by such things as are in agreement with it:
+wherefore the understanding viewed in itself is nothing but a form of
+the will; and since love is of the will, and wisdom of the
+understanding, therefore wisdom is nothing but a form of love; in like
+manner truth is nothing but a form of good. That which flows from the
+very essence of a man's life, thus which flows from his will or his
+love, is principally called purpose; but that which flows from the form
+of his life, thus from the understanding and its thought is called
+intention. Guilt also is principally predicated of the will: hence comes
+the common observation, that everyone has the guilt of evil from
+inheritance, but that the evil is from the man. Hence these adulteries
+of the fourth degree are imputed as evils of purpose, and remain in as
+guilt.
+
+494. XIV. ADULTERIES OF THE THIRD AND FOURTH DEGREES ARE EVILS OF SIN,
+ACCORDING TO THE QUANTITY AND QUALITY OF UNDERSTANDING AND WILL IN THEM,
+WHETHER THEY ARE ACTUALLY COMMITTED OR NOT. That adulteries of the
+reason or the understanding, which are of the third degree, and
+adulteries of the will, which are of the fourth, are grievous,
+consequently evils of sin, according to the quality of the understanding
+and of the will in them, may be seen from the comment above concerning
+them, n. 490-493. The reason of this is, because a man (_homo_) is a man
+by virtue of the will and the understanding; for from these two
+principles exist not only all the things which are done in the mind, but
+also all those which are done in the body. Who does not know, that the
+body does not act of itself, but the will by the body? also that the
+mouth does not speak of itself, but the thought by the mouth? Wherefore
+if the will were to be taken away, action would instantly be at a stand,
+and if thought were to be taken away, the speech of the mouth would
+instantly cease. Hence it is clearly manifest, that adulteries which are
+actually committed, are grievous according to the quantity and quality
+of the understanding of the will in them. That they are in like manner
+grievous, if the same are not actually committed, appears from the
+Lord's words: _It was said by them of old time, Thou shalt not commit
+adultery; but I say unto you, that if any one hath looked at another's
+woman, to lust after her, he hath already committed adultery with her in
+heart_; Matt. v. 27, 28: to commit adultery in the heart is to commit it
+in the will. There are many reasons which operate to prevent an
+adulterer's being an adulterer in act, while he is still so in will and
+understanding: for there are some who abstain from adulteries as to act
+through fear of the civil law and its penalties; through fear of the
+loss of reputation and thence of honor; through fear of disease thence
+arising; through fear of quarrels at home on the part of a wife, and the
+consequent loss of tranquillity; through fear of revenge on the part of
+the husband and the next of kin; thus also through fear of being beaten
+by the servants; through poverty or avarice; through imbecility arising
+from disease, from abuse, from age, or from impotence, and consequent
+shame: if any one restrains himself from actual adulteries, under the
+influence of these and like reasons, and yet favors them in his will and
+understanding, he is still an adulterer: for he believes nevertheless
+that they are not sins, and he does not make them unlawful before God in
+his spirit; and thus he commits them in spirit, although not in body
+before the world; wherefore after death, when he becomes a spirit, he
+speaks openly in favor of them.
+
+495. XV. ADULTERIES GROUNDED IN PURPOSE OF THE WILL, AND ADULTERIES
+GROUNDED IN CONFIRMATION OF THE UNDERSTANDING, RENDER MEN NATURAL,
+SENSUAL, AND CORPOREAL. A man (_homo_) is a man, and is distinguished
+from the beasts, by this circumstance, that his mind is distinguished
+into three regions, as many as the heavens are distinguished into: and
+that he is capable of being elevated out of the lowest region into the
+next above it, and also from this into the highest, and thus of becoming
+an angel of one heaven, and even of the third: for this end, there has
+been given to man a faculty of elevating the understanding thitherto;
+but if the love of his will is not elevated at the same time, he does
+not become spiritual, but remains natural: nevertheless he retains the
+faculty of elevating the understanding. The reason why he retains this
+faculty is, that he may be reformed; for he is reformed by the
+understanding: and this is effected by the knowledges of good and truth,
+and by a rational intuition grounded therein, if he views those
+knowledges rationally, and lives according to them, then the love of the
+will is elevated at the same time, and in that degree the human
+principle is perfected, and the man becomes more and more a man. It is
+otherwise if he does not live according to the knowledges of good and
+truth: in this case the love of his will remains natural, and his
+understanding by turns becomes spiritual: for it raises itself upwards
+alternately, like an eagle, and looks down upon what is of its love
+beneath; and when it sees this, it flies down to it, and conjoins itself
+with it: if therefore it loves the concupiscences of the flesh, it lets
+itself down to these from its height, and in conjunction with them,
+derives delight to itself from their delights; and again in quest of
+reputation, that it may be believed wise, it lifts itself on high, and
+thus rises and sinks by turns, as was just now observed. The reason why
+adulterers of the third and fourth degree, who are such as from purpose
+of the will and continuation of the understanding have made themselves
+adulterers, are absolutely natural, and progressively become sensual and
+corporeal, is, because they have immersed the love of their will, and
+together with it their understanding, in the impurities of adulterous
+love, and are delighted therewith, as unclean birds and beasts are with
+stinking and dunghill filth as with dainties and delicacies: for the
+effluvia arising from their flesh fill the recesses of the mind with
+their dregs, and cause that the will, perceives nothing more dainty and
+desirable. It is these who after death become corporeal spirits, and
+from whom flow the unclean things of hell and the church, spoken of
+above n. 430, 431.
+
+496. There are three degrees of the natural man; in the first degree are
+those who love only the world, placing their heart on wealth; these are
+properly meant by the natural: in the second degree are those who love
+only the delights of the senses, placing their heart on every kind of
+luxury and pleasure; these are properly meant by the sensual: in the
+third degree are those who love only themselves, placing their heart on
+the quest of honor; these are properly meant by the corporeal, because
+they immerse all things of the will, and consequently of the
+understanding, in the body, and look backward at themselves from others,
+and love only what belongs to themselves: but the sensual immerse all
+things of the will and consequently of the understanding in the
+allurements and fallacies of the senses, indulging in these alone;
+whereas the natural pour forth into the world all things of the will and
+understanding, covetously and fraudulently acquiring wealth, and
+regarding no other use therein and thence but that of possession. The
+above-mentioned adulteries change men in these degenerate degrees, one
+into this, another into that, each according to his favorite taste for
+what is pleasurable, in which taste his peculiar genius is grounded.
+
+497. XVI. AND THIS TO SUCH A DEGREE THAT AT LENGTH THEY REJECT FROM
+THEMSELVES ALL THINGS OF THE CHURCH AND OF RELIGION. The reason why
+determined and continued adulterers reject from themselves all things of
+the church and religion is, because the love of marriage and the love of
+adultery are opposite, n. 425, and the love of marriage acts in unity
+with the church and religion; see n. 130, and throughout the former
+part; hence the love of adultery, as being opposite, acts in unity with
+those things which are contrary to the church. A further reason why
+those adulterers reject from themselves all things of the church and of
+religion, is, because the love of marriage and the love of adultery are
+opposite, as the marriage of good and truth is opposite to the
+connection of evil and the false: see n. 427, 428; and the marriage of
+good and truth constitutes the church, whereas the connection of evil
+and the false constitutes the anti-church. A further reason why those
+adulterers reject from themselves all things of the church and of
+religion, is because the love of marriage and the love of adultery are
+as opposite as heaven and hell, n. 429; and in heaven there is the love
+of all things of the church, whereas in hell there is hatred against
+them. A further reason why those adulterers reject from themselves all
+things of the church and of religion, is, because, their delights
+commence from the flesh, and are of the flesh also in the spirit, n.
+440, 441; and the flesh is contrary to the spirit, that is, contrary to
+the spiritual things of the church: hence also the delights of
+adulterous love are called the pleasures of insanity. If you desire
+demonstration in this case, go, I pray, to those whom you know to be
+such adulterers, and ask them privately, what they think concerning God,
+the church, and eternal life, and you will hear. The genuine reason is,
+because as conjugial love opens the interiors of the mind; and thereby
+elevates them above the sensual principles of the body, even into the
+light and heat of heaven, so, on the other hand, the love of adultery
+closes the interiors of the mind, and thrusts down the mind itself, as
+to its will, into the body, even into all things which its flesh lusts
+after; and the deeper it is so thrust down, the further it is removed
+and set at a distance from heaven.
+
+498. XVII. NEVERTHELESS THEY HAVE THE POWERS OF HUMAN RATIONALITY LIKE
+OTHER MEN. That the natural man, the sensual, and the corporeal, is
+equally rational, in regard to understanding, as the spiritual man, has
+been proved to me from satans and devils arising by leave out of hell,
+and conversing with angelic spirits in the world of spirits; concerning
+whom, see the MEMORABLE RELATIONS throughout; but as the love of the
+will makes the man, and this love draws the understanding into consent,
+therefore such are not rational except in a state removed from the love
+of the will; when they return again into this love, they are more
+dreadfully insane than wild beasts. But a man, without the faculty of
+elevating the understanding above the love of the will, would not be a
+man but a beast; for a beast does not enjoy that faculty; consequently
+neither would he be able to choose any thing, and from choice to do what
+is good and expedient, and thus he would not be in a capacity to be
+reformed, and to be led to heaven, and to live for ever. Hence it is,
+that determined and confirmed adulterers, although they are merely
+natural, sensual, and corporeal, still enjoy, like other men, the powers
+of understanding or rationality: but when they are in the lust of
+adultery, and think and speak from that lust concerning it, they do not
+enjoy that rationality; because then the flesh acts on the spirit, and
+not the spirit on the flesh. It is however to be observed, that these at
+length after death become stupid; not that the faculty of growing wise
+is taken away from them, but that they are unwilling to grow wise,
+because wisdom is undelightful to them.
+
+499. XVIII. BUT THEY USE THAT RATIONALITY WHILE THEY ARE IN EXTERNALS,
+BUT ABUSE IT WHILE THEY ARE IN INTERNALS. They are in externals when
+they converse abroad and in company, but in their internals when at home
+or with themselves. If you wish, make the experiment; bring some person
+of this character, as, for example, one of the order called Jesuits, and
+cause him to speak in company, or to teach in a temple, concerning God,
+the holy things of the church, and heaven and hell, and you will hear
+him a more rational zealot than any other; perhaps also he will force
+you to sighs and tears for your salvation; but take him into your house,
+praise him excessively, call him the father of wisdom, and make yourself
+his friend, until he opens his heart, and you will hear what he will
+then preach concerning God, the holy things of the church, and heaven
+and hell,--that they are mere fancies and delusions, and thus bonds
+invented for souls, whereby great and small, rich and poor, may be
+caught and bound, and kept under the yoke of their dominion. Let these
+observations suffice for illustration of what is meant by natural men,
+even to corporeal, enjoying the powers of human rationality like others,
+and using it when they are in externals, but abusing it when in their
+internals. The conclusion to be hence deduced is, that no one is to be
+judged of from the wisdom of his conversation, but of his life in union
+therewith.
+
+       *       *       *       *       *
+
+500. To the above I will add the following MEMORABLE RELATION. On a
+certain time in the spiritual world I heard a great tumult: there were
+some thousands of people gathered together, who cried out, LET THEM BE
+PUNISHED, LET THEM BE PUNISHED: I went nearer, and asked what the cry
+meant? A person that was separate from the crowd, said to me, "They are
+enraged against three priests, who go about and preach every where
+against adulterers, saying, that adulterers have no acknowledgement of
+God, and that heaven is closed to them and hell open; and that in hell
+they are filthy devils, because they appear there at a distance like
+swine wallowing in mire, and that the angels of heaven abominate them."
+I inquired, "Where are the priests? and why is there such a vociferation
+on that account?" He replied, "The three priests are in the midst of
+them, guarded by attendants; and those who are gathered together are of
+those who believe adulteries not to be sins, and who say, that
+adulterers have an acknowledgement of God equally with those who keep to
+their wives. They are all of them from the Christian world; and the
+angels have been to see how many there were there who believe adulteries
+to be sins; and out of a thousand they did not find a hundred." He then
+told me that the nine hundred say concerning adulteries, "Who does not
+know that the delight of adultery is superior to the delight of
+marriage; that adulterers are in continual heat, and thence in alacrity,
+industry, and active life, superior to those who live with only one
+woman; and that on the other hand, love with a married partner grows
+cold, and sometimes to such a degree, that at length scarce a single
+expression or act of fellowship with her is alive; that it is otherwise
+with harlots; that the mortification of life with a wife, arising from
+defect of ability, is recruited and vivified by adulteries; and is not
+that which recruits and vivifies of more consequence than that which
+mortifies? What is marriage but allowed adultery? Who knows any
+distinction between them? Can love be forced? and yet love with a wife
+is forced by a covenant and laws. Is not love with a married partner the
+love of the sex, which is so universal that it exists even among birds
+and beasts? What is conjugial love but the love of the sex? and the love
+of the sex is free with every woman. The reason why civil laws are
+against adulteries is, because lawgivers have believed that to prohibit
+adultery was connected with the public good; and yet lawgivers and
+judges sometimes commit adultery, and say among themselves, 'Let him
+that is without sin cast the first stone.' Who does not know that the
+simple and religious alone believe adulteries to be sins, and that the
+intelligent think otherwise, who like us view them by the light of
+nature? Are not adulteries as prolific as marriages? Are not
+illegitimate children as alert and qualified for the discharge of
+offices and employments as the legitimate? Moreover families, otherwise
+barren, are provided with offspring; and is not this an advantage and
+not a loss? What harm can come to a wife from admitting several rivals?
+And what harm can come to a man? To say that it brings disgrace upon a
+man, is a frivolous idea grounded in mere fancy. The reason why adultery
+is against the laws and statutes of the church, is owing to the
+ecclesiastic order for the sake of power; but what have theological and
+spiritual things to do with a delight merely corporeal and carnal? Are
+not there instances of adulterous presbyters and monks? and are they
+incapable on that account of acknowledging and worshipping God? Why
+therefore do those three priests preach that adulterers have no
+acknowledgement of God? We cannot endure such blasphemies; wherefore let
+them be judged and punished." Afterwards I saw that they called judges,
+whom they requested to pass sentence of punishment upon them: but the
+judges said, "This is no part of our jurisdiction; for the point in
+question is concerning the acknowledgement of God, and concerning sin,
+and thus concerning salvation and damnation; and sentence in these cases
+must come from heaven: but we will suggest a method to you, whereby you
+may know whether these three priests have preached truths. There are
+three places which we judges know, where such points are examined and
+revealed in a singular manner: One place is, where a way into heaven is
+open to all; but when they come into heaven, they themselves perceive
+their own quality as to the acknowledgement of God: the second is, where
+also a way is open into heaven; but no one can enter into that way
+unless he has heaven in himself: and the third is where there is a way
+to hell; and those who love infernal things enter that way of their own
+accord, because from delight. We judges charge all to go to those places
+who require judgement from us concerning heaven and hell." On hearing
+this, those who were gathered together, said, "Let us go to those
+places;" and while they were going to the first, where a way into heaven
+is open to all, it suddenly became dark; wherefore some of them lighted
+torches and carried them before. The judges who were with them said,
+"This happens to all who go to the first place; as they approach, the
+fire of the torches becomes more dim, and is extinguished in that place
+by the light of heaven flowing in, which is a sign that they are there;
+the reason of this is, because at first heaven is closed to them, and
+afterwards is opened." They then came to that place, and when the
+torches were extinguished of themselves, they saw a way tending
+obliquely upwards into heaven: this those entered who were enraged
+against the priests; among the first, these who were determined
+adulterers, after them those who were confirmed adulterers; and as they
+ascended, the first cried out, "Follow;" and those who followed cried
+out, "Make haste;" and they pressed forward. After near an hour, when
+they were all within in the heavenly society, there appeared a gulph
+between them and the angels; and the light of heaven above the gulph
+flowing into their eyes, opened the interiors of their minds, whereby
+they were bound to speak as they interiorly thought; and then they were
+asked by the angels, whether they acknowledged that God is? The first,
+who were determined adulterers, replied, "What is God?" And they looked
+at each other, and said, "Which of you has seen him?" The second, who
+were confirmed adulterers, said, "Are not all things of nature? What is
+there above nature but the sun?" And instantly the angels said to them,
+"Depart from us; now you yourselves perceive that you have no
+acknowledgement of God: when you descend, the interiors of your mind
+will be closed and its exteriors opened, and then you can speak against
+the interiors, and say that God is. Be assured that as soon as a man
+actually becomes an adulterer, heaven is closed to him; and when heaven
+is closed, God is not acknowledged. Hear the reason; every filthy
+principle of hell is from adulterers, and it stinks in heaven like
+putrid mire of the streets." On hearing these things they turned
+themselves and descended by three ways; and when they were below, the
+first and second groups conversing together said, "The priests have
+conquered there; but we know that we can speak of God equally with them:
+and when we say that he is, do we not acknowledge him? The interiors and
+exteriors of the mind, of which the angels told us, are devised
+fictions. But let us go to the second place pointed out by the judges,
+where a way is open into heaven to those who have heaven in themselves,
+thus to those who are about to come into heaven." When they were come
+thither, a voice proceeded from that heaven, saying, "Shut the gates;
+there are adulterers at hand." Then suddenly the gates were shut, and
+the keepers with sticks in their hands drove them away; and they
+delivered the three priests, against whom they had been tumultuous, from
+the hands of their keepers, and introduced them into heaven: and
+instantly, when the gates were open for the priests, there issued from
+heaven upon the rebels the delightful principle of marriage, which, from
+its being chaste and pure, almost deprived them of animation; wherefore,
+for fear of fainting away through suffocation, they hastened to the
+third place, concerning which the judges said, that thence there was a
+way to hell; and instantly there issued from thence the delight of
+adultery, whereby those who were either determined or confirmed
+adulterers, were so vivified, that they descended as it were dancing,
+and there like swine immersed themselves in filth.
+
+       *       *       *       *       *
+
+ON THE LUST OF DEFLORATION.
+
+501. The lusts treated of in the four following chapters, are not only
+lusts of adultery, but are more grievous than those since they exist
+only from adulteries, being taken to after adulteries are become
+loathsome; as the lust of defloration, which is first treated of, and
+which cannot previously exist with any one; in like manner the lust of
+varieties, the lust of violation, and the lust of seducing innocencies,
+which are afterwards treated of. They are called lusts, because
+according to the quantity and quality of the lust for those things, such
+and so great is their appropriation. In reference specifically to the
+lust of defloration, its infamous villany shall be made manifest from
+the following considerations: I. _The state of a maiden or undeflowered
+woman before and after marriage._ II. _Virginity is the crown of
+chastity, and the certificate of conjugial love._ III. _Defloration,
+without a view to marriage as an end, is the villany of a robber._ IV.
+_The lot of those who have confirmed themselves in the persuasion that
+the lust of defloration is not an evil of sin, after death is grievous._
+We proceed to explain them.
+
+502. I. THE STATE OF A MAIDEN OR UNDEFLOWERED WOMAN BEFORE AND AFTER
+MARRIAGE. What is the quality of the state of a maiden, before she has
+been instructed concerning the various particulars of the conjugial
+torch, has been made known to me by wives in the spiritual world, who
+have departed out of the natural world in their infancy, and have been
+educated in heaven. They said, that when they arrived at a marriageable
+state, from seeing conjugial partners they began to love the conjugial
+life, but only for the end that they might be called wives, and might
+maintain friendly and confidential society with one man; and also, that
+being removed from the house of obedience, they might become their own
+mistresses: they also said, that they thought of marriage only from the
+blessedness of mutual friendship and confidence with a husband, and not
+at all from the delight of any flame; but that their maiden state after
+marriage was changed into a new one, of which they previously had not
+the least knowledge: and they declared, that this was a state of the
+expansion of all things of the life of their body from first principles
+to last, to receive the gifts of their husband, and to unite these gifts
+to their own life, that thus they might become his love and his wife;
+and that this state commenced from the moment of defloration, and that
+after this the flame of love burned to the husband alone, and that they
+were sensible of the heavenly delights of that expansion; and further,
+that as each wife was introduced into this state by her own husband, and
+as it is from him, and thereby his in herself, it is altogether
+impossible for her to love any other than him alone. From this account
+it was made manifest what is the quality of the state of maidens before
+and after marriage in heaven. That the state of maidens and wives on
+earth, whose first attachments prove successful, is similar to this of
+the maidens in heaven, is no secret. What maiden can know that new state
+before she is in it? Inquire, and you will hear. The case is different
+with those who before marriage catch allurement from being taught.
+
+503. II. VIRGINITY IS THE CROWN OF CHASTITY AND THE CERTIFICATE OF
+CONJUGIAL LOVE. Virginity is called the crown of chastity, because it
+crowns the chastity of marriage: it is also the badge of chastity;
+wherefore the bride at the nuptials wears a crown on her head: it is
+also a badge of the sanctity of marriage; for the bride, after the
+maiden flower, gives and devotes herself wholly to the bridegroom, at
+that time the husband, and the husband in his turn gives and devotes
+himself wholly to the bride, at that time the wife. Virginity is also
+called the certificate of conjugial love, because a certificate has
+relation to a covenant; and the covenant is, that love may unite them
+into one man, or into one flesh. The men themselves also before marriage
+regard the virginity of the bride as a crown of her chastity, and as a
+certificate of conjugial love, and as the very dainty from which the
+delights of that love are about to commence and to be perpetuated. From
+these and the foregoing considerations, it is manifest, that after the
+zone is taken away, and the virginity is sipped, a maiden becomes a
+wife, and if not a wife, she becomes a harlot; for the new state into
+which she is then introduced, is a state of love for her husband, and if
+not for her husband, it is a state of lust.
+
+504. III. DEFLORATION, WITHOUT A VIEW TO MARRIAGE AS AN END, IS THE
+VILLANY OF A ROBBER. Some adulterers are impelled by the cupidity of
+deflowering maidens, and thence also of deflowering young girls in their
+state of innocence: the enticements offered are either persuasions
+suggested by pimps, or presents made by the men, or promises of
+marriage; and those men after defloration leave them, and continually
+seek for others: moreover, they are not delighted with the objects they
+have left, but with a continual supply of new ones; and this lust
+increases even till it becomes the chief of the delights of their flesh.
+They add also to the above this abominable deed, that by various cunning
+artifices they entice maidens about to be married or immediately after
+marriage, to offer them the first-fruits of marriage, which also they
+thus filthily defile. I have heard also, that when that heat with its
+potency has failed, they glory in the number of virginities, as in so
+many golden fleeces of Jason. This villany, which is that of committing
+a rape, since it was begun in an age of strength, and afterwards
+confirmed by boastings, remains rooted in, and thereby infixed after
+death. What the quality of this villany is, appears from what was said
+above, that virginity is the crown of chastity, the certificate of
+future conjugial love, and that a maiden devotes her soul and life to
+him to whom she devotes it; conjugial friendship and the confidence
+thereof are also founded upon it. A woman likewise, deflowered by a man
+of the above description, after this door of conjugial love is broken
+through, loses all shame, and becomes a harlot, which is likewise to be
+imputed to the robber as the cause. Such robbers, if, after having run
+through a course of lewdness and profanation of chastity, they apply
+their minds (_animus_) to marriage, have no other object in their mind
+(_mens_) than the virginity of her who is to be their married partner;
+and when they have attained this object, they loathe both bed and
+chamber, yea also the whole female sex, except young girls: and whereas
+such are violators of marriage, and despisers of the female sex, and
+thereby spiritual robbers, it is evident that the divine Nemesis pursues
+them.
+
+505. IV. THE LOT OF THOSE WHO HAVE CONFIRMED THEMSELVES IN THE
+PERSUASION THAT THE LUST OF DEFLORATION IS NOT AN EVIL OF SIN, AFTER
+DEATH IS GRIEVOUS. Their lot is this: after they have passed the first
+time of their stay in the spiritual world, which is a time of modesty
+and morality, because spent in company with angelic spirits, they are
+next, from their externals, led into their internals, and in this case
+into the concupiscences with which they had been ensnared in the world,
+and the angelic spirits into theirs, to the intent that it may appear in
+what degree they had been ensnared; and if a lesser degree, that after
+they have been let into them, they may be let out again, and may be
+covered with shame. But those who had been principled in this malignant
+lust to such a degree as to be made sensible of its eminent delight, and
+to make a boast of those thefts as of the choicest spoils, do not suffer
+themselves to be drawn away from it; wherefore they are let into their
+freedom, and then they instantly wander about, and inquire after
+brothels, and also enter them when they are pointed out; (these brothels
+are on the sides of hell:) but when they meet with none but prostitutes
+there, they go away, and inquire where there are maidens; and then they
+are carried to harlots, who by phantasy can assume supereminent beauty,
+and a florid girlish complexion, and boast themselves of being maidens;
+and on seeing these they burn with desire towards them as they did in
+the world: wherefore they bargain with them; but when they are about to
+enjoy the bargain, the phantasy induced from heaven is taken away, and
+then those pretended maidens appear in their own deformity, monstrous
+and dark, to whom nevertheless they are compelled to cleave for a time:
+those harlots are called sirens. But if by such fascinations they do not
+suffer themselves to be draw away from that wild lust, they are cast
+down into the hell lying to the south and west, beneath the hell of the
+crafty courtezans, and there they are associated with their companions.
+I have also been permitted to see them in that hell, and have been told
+that many of noble descent, and the more opulent, are therein; but as
+they had been such in the world, all remembrance of their descent and of
+the dignity derived from their opulence is taken from them, and a
+persuasion is induced on them that they have been vile slaves, and
+thence were unworthy of all honor. Among themselves indeed they appear
+as men: but when seen by others, who are allowed to look in thither,
+they appear as apes, with a stern look instead of a courteous one, and a
+horrid countenance instead of one of pleasantry. They walk with their
+loins contracted, and thereby bent, the upper part of the body hanging
+forward in front, as if they were ready to fall, and they emit a
+disagreeable smell. They loathe the sex, and turn away from those they
+see; for they have no desire towards them. Such they appear when seen
+near at hand; but when viewed from afar, they appear like dogs of
+indulgences, or whelps of delight; and there is also heard somewhat like
+barking in the tone of their speech.
+
+       *       *       *       *       *
+
+ON THE LUST OF VARIETIES.
+
+506. The lust of varieties here treated of, does not mean the lust of
+fornication, which was treated of above in its proper chapter: the
+latter lust, notwithstanding its being usually promiscuous and vague,
+still does not occasion the lust of varieties, unless when it is
+immoderate, and the fornicator looks to number, and boasts thereof from
+a principle of cupidity. This idea causes a beginning of this lust; but
+what its quality is as it advances, cannot be distinctly perceived,
+unless in some such series as the following: I. _By the lust of
+varieties is meant the entirely dissolute lust of adultery._ II. _That
+lust is love and at the same time loathing in regard to the sex._ III.
+_That lust altogether annihilates conjugial love appertaining to
+itself._ IV. _The lot of those (who have been addicted to that lust),
+after death, is miserable, since they have not the inmost principle of
+life._ We proceed to an explanation of each article.
+
+507. I. BY THE LUST OF VARIETIES IS MEANT THE ENTIRELY DISSOLUTE LUST OF
+ADULTERY. This lust insinuates itself with those who in youth have
+relaxed the bonds of modesty, and have had opportunities of association
+with many loose women, especially if they have not wanted the means of
+satisfying their pecuniary demands. They implant and root this lust in
+themselves by immoderate and unlimited adulteries, and by shameless
+thoughts concerning the love of the female sex, and by confirming
+themselves in the idea that adulteries are not evils, and not at all
+sins. This lust increases with them as it advances, so much so that they
+desire all the women in the world, and wish for whole troops, and a
+fresh one every day. Whereas this love separates itself from the common
+love of the sex implanted in every man, and altogether from the love of
+one of the sex, which is conjugial love, and inserts itself into the
+exteriors of the heart as a delight of love separate from those loves,
+and yet derived from them; therefore it is so thoroughly rooted in the
+cuticles, that it remains in the touch when the powers are decayed.
+Persons addicted to this lust make light of adulteries; wherefore they
+think of the whole female sex as of a common harlot, and of marriage as
+of a common harlotry, and thereby mix immodesty in modesty, and from the
+mixture grow insane. From these considerations it is evident what is
+here meant by the lust of varieties, that it is the lust of entirely
+dissolute adultery.
+
+508. II. THAT LUST IS LOVE AND AT THE SAME TIME LOATHING IN REGARD TO
+THE SEX. Persons addicted to that lust have a love for the sex, because
+they derive variety from the sex; and they have a loathing for the sex,
+because after enjoying a woman they reject her and lust after others.
+This obscene lust burns towards a fresh woman, and after burning, it
+grows cold towards her; and cold is loathing. That this lust is love and
+at the same time loathing in regard to the sex, may be illustrated as
+follows: set on the left side a company of the women whom they have
+enjoyed, and on the right side a company of those whom they have not;
+would not they look at the latter company from love, but at the former
+from loathing? and yet each company is the sex.
+
+509. III. THAT LUST ALTOGETHER ANNIHILATES CONJUGIAL LOVE APPERTAINING
+TO ITSELF. The reason of this is, because that lust is altogether
+opposite to conjugial love, and so opposite, that it not only rends it
+asunder, but as it were grinds it to powder, and thereby annihilates it:
+for conjugial love is confined to one of the sex; whereas that lust does
+not stop at one, but within an hour or a day is as intensely cold as it
+was before hot towards her; and since cold is loathing, the latter by
+forced cohabitation and dwelling together is so accumulated as to become
+nauseous, and thus conjugial love is consumed to such a degree that
+nothing of it is left. From these considerations it may be seen, that
+this lust is fatal to conjugial love; and as conjugial love constitutes
+the inmost principle of life with man, that it is fatal to his life; and
+that that lust, by successive interceptions and closings of the
+interiors of the mind, at length becomes cuticular, and thus merely
+alluring; while the faculty of understanding or rationality still
+remains.
+
+510. IV. THE LOT OF THOSE (WHO HAVE BEEN ADDICTED TO THAT LUST) AFTER
+DEATH IS MISERABLE, SINCE THEY HAVE NOT THE INMOST PRINCIPLE OF LIFE.
+Every one has excellence of life according to his conjugial love; for
+that excellence conjoins itself with the life of the wife, and by
+conjunction exalts itself; but as with those of whom we are speaking
+there does not remain the least principle of conjugial love, and
+consequently not anything of the inmost principle of life, therefore
+their lot after death is miserable. After passing a certain period of
+time in their externals, in which they converse rationally and act
+civilly, they are let into their internals, and in this case into a
+similar lust and its delights, in the same degree as in the world: for
+every one after death is let into the same state of life which he had
+appropriated to himself, to the intent that he may be withdrawn from it;
+for no one can be withdrawn from this evil, unless he has first been led
+into it; if he were not to be led into it, the evil would conceal
+itself, and defile the interiors of the mind, and spread itself as a
+plague, and would next burst through all barriers and destroy the
+external principles of the body. For this end there are opened to them
+brothels, which are on the side of hell, where there are harlots with
+whom they have an opportunity of varying their lusts; but this is
+granted with the restriction to one harlot in a day, and under a penalty
+in case of communication with more than one on the same day. Afterwards,
+when from examination it appears that that lust is so inbred that they
+cannot be withdrawn from it, they are conveyed to a certain place which
+is next above the hell assigned for them, and then they appear to
+themselves as if they fall into a swoon, and to others as if they fall
+down with the face upward; and also the ground beneath their backs is
+actually opened, and they are absorbed, and sink down into hell among
+their like; thus they are gathered to their own. I have been permitted
+to see them there, and likewise to converse with them. Among themselves
+they appear as men, which is granted them lest they should be a terror
+to their companions; but at a certain distance they seem to have white
+faces consisting only of skin, and this because they have no spiritual
+life in them, which every one has according to the conjugial principle
+sown in him. Their speech is dry, parched, and sorrowful: when they are
+hungry, they lament; and their lamentations are heard as a peculiar
+clashing noise. Their garments are tattered, and their lower garments
+are drawn above the belly round about the breast; because they have no
+loins, but their ankles commence from the region of the bottom of the
+belly: the reason of this is, because the loins with men (_homines_)
+correspond to conjugial love, and they are void of this love. They said
+that they loathe the sex on account of their having no potency.
+Nevertheless, among themselves they can reason as from rationality; but
+since they are cutaneous, they reason from the fallacies of the senses.
+This hell is in the western quarter towards the north. These same
+persons, when seen from afar, appear not as men or as monsters, but as
+frozen substances. It is however to be observed, that those become of
+this description who have indulged in the above lust to such a degree as
+to rend and annihilate in themselves the conjugial human principle.
+
+       *       *       *       *       *
+
+ON THE LUST OF VIOLATION.
+
+511. The lust of violation does not mean the lust of defloration, which
+is the violation of virginities, but not of maidens when it is effected
+from consent; whereas the lust of violation, which is here treated of,
+retreats in consequence of consent, and is sharpened in consequence of
+refusal; and it is the passion of violating all women whatever, who
+altogether refuse, and violently resist, whether they be maidens, or
+widows, or wives. Persons addicted to this lust are like robbers and
+pirates, who are delighted with spoil and plunder, and not with what is
+given and justly acquired; and they are like malefactors, who covet what
+is disallowed and forbidden, and despise what is allowed and granted.
+These violators are altogether averse to consent, and are set on fire by
+resistance, which if they observe to be not internal, the ardor of their
+lust is instantly extinguished, as fire is by water thrown upon it. It
+is well known, that wives do not spontaneously submit themselves to the
+disposal of their husbands as to the ultimate effects of love, and that
+from prudence they resist as they would resist violation, to the end
+that they may take away from their husbands the cold arising from the
+consideration of enjoyments being cheap in consequence of being
+continually allowed, and also in consequence of an idea of
+lasciviousness on their part. These repugnancies, although they
+enkindle, still are not the causes, but only the beginnings of this
+lust: its cause is, that after conjugial love and also adulterous love
+have grown insipid by practice, they are willing, in order that those
+loves may be repaired, to be set on fire by absolute repugnances. This
+lust thus begun, afterwards increases, and as it increases it despises
+and breaks through all bounds of the love of the sex, and exterminates
+itself, and from a lascivious, corporeal, and fleshly love, becomes
+cartilaginous and bony; and then, from the periosteurns, which have an
+acute feeling, it becomes acute. Nevertheless this lust is rare, because
+it exists only with those who had entered into the married state, and
+then had lived in the practice of adulteries until they became insipid.
+Besides this natural cause of this lust, there is also a spiritual
+cause, of which something will be said in what follows.
+
+512. The lot of persons of this character after death is as follows:
+these violators then separate themselves from those who are in the
+limited love of the sex, and altogether from those who are in conjugial
+love, thus from heaven: afterwards they are sent to the most cunning
+harlots, who not only by persuasion, but also by imitation perfectly
+like that of a stage-player, can feign and represent as if they were
+chastity itself. These harlots clearly discern those who are principled
+in the above lust: in their presence they speak of chastity and its
+value; and when the violator comes near and touches them, they are full
+of wrath, and fly away as through terror into a closet, where there is a
+couch and a bed, and slightly close the door after them, and recline
+themselves; and hence by their art they inspire the violator with an
+ungovernable desire of breaking down the door, of rushing in, and
+attacking them; and when this is effected, the harlot raising herself
+erect with the violator begins to fight with her hands and nails,
+tearing his face, rending his clothes, and with a furious voice crying
+to the harlots her companions, as to her female servants, for
+assistance, and opening the window with a loud outcry of thief, robber,
+and murderer; and when the violator is at hand she bemoans herself and
+weeps: and after violation she prostrates herself, howls, and calls out
+that she is undone, and at the same time threatens in a serious tone,
+that unless he expiates the violation by paying a considerable sum, she
+will attempt his destruction. While they are engaged in these venereal
+scenes, they appear at a distance like cats, which nearly in like manner
+before their conjunctions combat together, run forward, and make an
+outcry. After some such brothel-contests, they are taken away, and
+conveyed into a cavern, where they are forced to some work: but as their
+smell is offensive, in consequence of having rent asunder the conjugial
+principle, which is the chief jewel of human life, they are sent to the
+borders of the western quarters, where at a certain distance they appear
+lean, as if consisting of bones covered over with skin only; but when
+seen at a distance they appear like panthers. When I was permitted to
+see them nearer, I was surprised that some of them held books in their
+hands, and were reading; and I was told that this is the case, because
+in the world they said various things concerning the spiritual things of
+the church, and yet defiled them by adulteries, even to their
+extremities, and that such was the correspondence of this lust with the
+violation of spiritual marriage. But it is to be observed, that the
+instances of those who are principled in this lust are rare: certain it
+is, that women, because it is unbecoming for them to prostitute love,
+are repugnant thereto, and that repugnance enervates; nevertheless this
+is not from any lust of violation.
+
+       *       *       *       *       *
+
+THE LUST OF SEDUCING INNOCENCIES.
+
+513. The lust of seducing innocencies is neither the lust of
+defloration, nor the lust of violation, but is peculiar and singular by
+itself; it prevails more especially with the deceitful. The women, who
+appear to them as innocencies, are such as regard the evil of adultery
+as an enormous sin, and who therefore highly prize chastity, and at the
+same time piety: these women are the objects which set them on fire. In
+Roman Catholic countries there are maidens devoted to the monastic life;
+and because they believe these maidens to be pious innocencies above the
+rest of their sex, they view them as the dainties and delicacies of
+their lust. With a view of seducing either the latter or the former
+because they are deceitful, they first devise arts, and next, when they
+have well digested them, without receiving any check from shame, they
+practise them as from nature. These arts are principally pretences of
+innocence, love, chastity, and piety; by these and other cunning
+stratagems, they enter into the interior friendship of such women, and
+thence into their love, which they change from spiritual into natural by
+various persuasions and at the same time by insinuations, and afterwards
+into corporeal-carnal by irritations, and then they take possession of
+them at pleasure; and when they have attained this end, they rejoice in
+heart, and make a mock of those whom they have violated.
+
+514. The lot of these seducers after death is sad, since such seduction
+is not only impiety, but also malignity. After they have passed through
+their first period in the spiritual world, which is in externals,
+wherein they excel many others in the elegance of their manners and the
+courteousness of their speech, they are reduced to another period of
+their life, which is in internals, wherein their lust is set at liberty,
+and commences its sport; and then they are first conveyed to women who
+had made vows of chastity, and with these they are examined as to the
+quality of their malignant concupiscence, to the intent that they may
+not be judged except on conviction: when they are made sensible of the
+chastity of those women, their deceit begins to act, and to attempt its
+crafty arts; but as this is to no purpose, they depart from them. They
+are afterwards introduced to women of genuine innocence; and when they
+attempt to deceive these in like manner, by virtue of a power given to
+those women, they are heavily fined; for they occasion in their hands
+and feet a grievous numbness; likewise in their necks, and at length
+make them feel as it were a swoon; and when they have inflicted this
+punishment, they run away and escape from the sufferers. After this
+there is a way opened to them to a certain company of courtezans, who
+have been versed in the art of cunningly feigning innocence: and these
+first expose them to laughter among themselves, and at length after
+various engagements suffer themselves to be violated. After some such
+scenes, a third period takes place, which is that of judgement; and in
+this case, being convicted, they sink down, and are gathered to their
+like in the hell which is in the northern quarter, and there they appear
+at a distance like weasels; but if they have allured by deceit, they are
+conveyed down from this hell to that of the deceitful, which is in the
+western quarter at a depth to the back; in this hell they appear at a
+distance like serpents of various kinds; and the most deceitful like
+vipers: but in the hell into which I was permitted to look, they
+appeared to me as if they were ghastly pale, with faces of chalk: and as
+they are mere concupiscences, they do not like to speak: and if they do
+speak, they only mutter and stammer various things, which are understood
+by none but their companions who are near them; but presently, as they
+sit or stand, they make themselves unseen, and fly about in the cavern
+like phantoms; for on this occasion they are in phantasy, and phantasy
+appears to fly: after flying they rest themselves, and then, what is
+wonderful, one does not know another; the cause of this is, because they
+are principled in deceit, and deceit does not believe another, and
+thereby withdraws itself. When they are made sensible of any thing
+proceeding from conjugial love, they fly away into hiding places and
+conceal themselves. They are also void of all love of the sex, and are
+real impotencies, and are called infernal genii.
+
+       *       *       *       *       *
+
+ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL
+MARRIAGE.
+
+515. I should here say something, in the way of preface, concerning
+correspondence; but the subject does not properly belong to the present
+work. The nature and meaning of correspondence may be seen in a brief
+summary above, n. 76, and n. 342; and fully in the APOCALYPSE REVEALED,
+from beginning to end, that it is between the natural sense of the Word
+and the spiritual sense. That in the Word there is a natural and a
+spiritual sense, and a correspondence between them, has been
+demonstrated in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED
+SCRIPTURE, and especially, n. 5-26.
+
+516. The spiritual marriage means the marriage of the Lord and the
+church, spoken of above, n. 116-131; and hence also the marriage of good
+and truth, likewise spoken of above, n. 83-102; and as this marriage of
+the Lord and the church, and the consequent marriage of good and truth,
+is in everything of the Word, it is the violation of this which is here
+meant by the violation of the spiritual marriage; for the church is from
+the Word, and the Word is the Lord: the Lord is the Word, because he is
+divine good and divine truth therein. That the Word is that marriage,
+may be seen fully confirmed in the DOCTRINE OF THE NEW JERUSALEM
+CONCERNING THE SACRED SCRIPTURE, n. 80-90.
+
+517. Since therefore the violation of the spiritual marriage is the
+violation of the Word, it is evident that this violation is the
+adulteration of good and the falsification of truth, for the spiritual
+marriage is the marriage of good and truth; whence it follows, that when
+the good of the Word is adulterated, and its truth falsified, the above
+marriage is violated. How this violation is effected, and by whom, is in
+some measure evident from what follows.
+
+518. Above, in treating of the marriage of the Lord and the church, n.
+116, and the following numbers, and in treating of the marriage of good
+and truth, n. 83, and the following numbers, it was shewn, that that
+marriage corresponds to marriages in the world: hence it follows, that
+the violation of that marriage corresponds to whoredoms and adulteries.
+That this is the case, is very manifest from the Word itself, in that
+whoredoms and adulteries there signify the falsifications of truth and
+the adulterations of good, as may be plainly seen from numerous passages
+adduced out of the Word in the APOCALYPSE REVEALED, n. 134.
+
+519. The Word is violated by those in the Christian church who
+adulterate its goods and truths; and those do this who separate truth
+from good and good from truth; also, who assume and confirm appearances
+of truth and fallacies for genuine truths; and likewise, who know truths
+of doctrine derived from the Word, and live evil lives, not to mention
+other like cases. These violations of the Word and the church correspond
+to the prohibited degrees, mentioned in Levit, chap. xviii.
+
+520. As the natural principle and the spiritual appertaining to every
+man (_homo_), cohere as soul and body, (for a man without the spiritual
+principle which flows into and vivifies his natural principle, is not a
+man), it hence follows, that whoever is in spiritual marriage is also in
+happy natural marriage; and on the contrary, that whoever is in
+spiritual adultery is also in natural adultery, and whoever is in
+natural adultery is also in spiritual adultery. Now since all who are in
+hell are in the nuptial connection of evil and the false, and this is
+essential spiritual adultery; and all who are in heaven are in the
+marriage of good and truth, and this is essential marriage; therefore
+hell in the total is called adultery, and heaven in the total is called
+marriage.
+
+       *       *       *       *       *
+
+521. To the above shall be added this MEMORABLE RELATION. My sight being
+opened, I saw a shady forest, and therein a crowd of satyrs: the satyrs
+as to their breasts were rough and hairy, and as to their feet some were
+like calves, some like panthers, and some like wolves, and they had
+beasts' claws instead of toes. These were running to and fro like wild
+beasts, crying out, "Where are the women?" and instantly I saw some
+harlots who were expecting them, and who in various ways were monstrous.
+The satyrs ran towards them, and laid hold of them, dragging them into a
+cavern, which was in the midst of the forest deep beneath the earth; and
+upon the ground round about the cavern lay a great serpent in spiral
+foldings, breathing poison into the cavern: in the branches of the
+forest above the serpent dismal birds of night croaked and screeched.
+But the satyrs and harlots did not see these things, because they were
+the correspondences of their lasciviousnesses, and therefore their usual
+appearances at a distance. Afterwards they came out of the cavern, and
+entered a certain low cottage, which was a brothel; and then being
+separated from the harlots they talked together, and I listened; for
+conversation in the spiritual world may be heard by a distant person as
+if he was present, the extent of space in that world being only an
+appearance. They talked about marriages, nature, and religion. Those who
+as to the feet appeared like calves, spoke concerning MARRIAGES, and
+said, "What are marriages but licit adulteries? and what is sweeter than
+adulterous hypocrisies, and the making fools of husbands?" At this the
+rest clapped their hands with a loud laugh. The satyrs who as to the
+feet appeared as panthers, spoke concerning NATURE, and said, "What is
+there but nature? What distinction is there between a man and a beast,
+except that a man can speak articulately and a beast sonorously? Does
+not each derive life from heat, and understanding from light, by the
+operation of nature?" Hereupon the rest exclaimed, "Admirable! you speak
+from judgement." Those who as to the feet appeared like wolves, spoke
+concerning RELIGION, saying, "What is God or a divine principle, but the
+inmost principles of nature in action? What is religion but a device to
+catch and bind the vulgar?" Hereupon the rest vociferated, "Bravo!"
+After a few minutes they rushed forth, and in so doing they saw me at a
+distance looking attentively at them. Being provoked at this, they ran
+out from the forest, and with a threatening countenance directed their
+course hastily towards me, and said, "What are you doing here, listening
+to our whispers?" I replied, "Why should I not? what is to hinder me?
+you were only talking together:" and I related what I had heard from
+them. Hereupon their minds (_animi_) were appeased, which was through
+fear lest their sentiments should be divulged; and then they began to
+speak modestly and to act bashfully; from which circumstance I knew that
+they were not of mean descent but of honorable birth; and then I told
+them, how I saw them in the forest as satyrs, twenty as calf-satyrs, six
+as panther-satyrs, and four as wolf-satyrs; they were thirty in number.
+They were surprised at this, because they saw themselves there as men,
+and nothing else, in like manner as they saw themselves here with me. I
+then taught them, that the reason of their so appearing was from their
+adulterous lust, and that this satyr-like form was a form of dissolute
+adultery, and not a form of a person. This happened, I said, because
+every evil concupiscence presents a likeness of itself in some form,
+which is not perceived by those who are in the concupiscence, but by
+those who are at a distance: I also said, "To convince you of it, send
+some from among you into that forest, and do you remain here, and look
+at them." They did so, and sent away two; and viewing them from near the
+above brothel-cottage, they saw them altogether as satyrs; and when they
+returned, they saluted those satyrs, and said, "Oh what ridiculous
+figures!" While they were laughing, I jested a good deal with them, and
+told them that I had also seen adulterers as hogs; and then I
+recollected the fable of Ulysses and the Circe, how she sprinkled the
+companions and servants of Ulysses with poisonous herbs, and touched
+them with a magic wand, and turned them into hogs,--perhaps into
+adulterers, because she could not by any art turn any one into a hog.
+After they had made themselves exceedingly merry on this and other like
+subjects, I asked them whether they then knew to what kingdoms in the
+world they had belonged? They said, they had belonged to various
+kingdoms, and they named Italy, Poland, Germany, England, Sweden; and I
+enquired, whether they had seen any one from Holland of their party? And
+they said, Not one. After this I gave the conversation a serious turn,
+and asked them, whether they had ever thought that adultery is sin? They
+replied, "What is sin? we do not know what it means." I then inquired,
+whether they ever remembered that adultery was contrary to the sixth
+commandment of the Decalogue. [Footnote: According to the division of
+the commandments adopted by the Church of England, it is the _seventh_
+that is here referred to.] They replied, "What is the Decalogue? Is not
+it the catechism? What have we men to do with that childish pamphlet?" I
+asked them, whether they had ever thought at all about hell. They
+replied, "Who ever came up thence to give us information?" I asked,
+whether they had ever thought at all in the world about a life after
+death. They said, "Just as much as about the future life of beasts, and
+at times as about phantoms, which exhale from dead bodies and float
+about." I further asked them, whether they had heard any thing from the
+priests on any of these subjects. They replied, that they had attended
+only to the sound of their voices, and not to the matter; and what is
+it? Being astonished at these answers, I said to them, "Turn your faces,
+and direct your eyes to the midst of the forest, where the cavern is in
+which you have been;" and they turned themselves, and saw that great
+serpent around the cavern in spiral foldings, breathing poison, and also
+the doleful birds in the branches over the serpents. I then asked them,
+"What do you see?" But being much terrified, they did not answer; and I
+said, "Do you see the dreadful sight? Know then that this is a
+representative of adultery in the baseness of its lust." Suddenly at
+that instant an angel presented himself, who was a priest, and opened
+the hell in the western quarter into which such spirits are at length
+collected; and he said, "Look thither:" and they saw that firy lake, and
+knew there some of their friends in the world, who invited them to
+themselves. Having seen and heard these things, they turned themselves
+away, and rushed out of my sight, and retired from the forest; but I
+observed their steps, that they only pretended to retire, and that by
+winding ways they returned into the forest.
+
+522. After this I returned home, and the next day, from a recollection
+of these sad scenes, I looked to the same forest, and saw that it had
+disappeared, and in its place there was a sandy plain, and in the midst
+thereof a lake, in which were some red serpents. But some weeks after
+when I was looking thither again, I saw on its right side some fallow
+land, and upon it some husbandmen; and again, after some weeks I saw
+springing out of that fallow land some tilled land surrounded with
+shrubs; and I then heard a voice from heaven, "Enter into your chamber,
+and shut the door, and apply to the work begun on the Apocalypse, and
+finish it within two years."
+
+       *       *       *       *       *
+
+ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL.
+
+523. THE LORD SAITH, JUDGE NOT, THAT YE BE NOT CONDEMNED, Matt. vii. 1;
+which cannot in any wise mean judgement respecting any one's moral and
+civil life in the world, but respecting his spiritual and celestial
+life. Who does not see, that unless a man was allowed to judge
+respecting the moral life of those who live with him in the world,
+society would perish? What would society be if there were no public
+judicature, and if every one did not exercise his judgement respecting
+another? But to judge what is the quality of the interior mind, or soul,
+thus what is the quality of any one's spiritual state, and thence what
+his lot is after death, is not allowed; for that is known only to the
+Lord: neither does the Lord reveal this till after the person's decease,
+to the intent that every one may act freely in whatever he does, and
+thereby that good or evil may be from him, and thus be in him, and that
+thence he may live to himself and live his own to eternity. The reason
+why the interiors of the mind, which are kept hid in the world, are
+revealed after death is, because this is of importance and advantage to
+the societies into which the man then comes; for in them all are
+spiritual. That those interiors are then revealed, is plain from these
+words of the Lord: _There is nothing concealed, which shall not be
+revealed, or hidden, which shall not be known: therefore whatsoever
+things ye have said in darkness, shall be heard in light: and that which
+ye have spoken into the ear in closets shall be preached on the
+house-tops_, Luke xii. 2, 3. A common judgement, as this for
+instance,--"If you are such in internals as you appear to be in
+externals, you will be saved or condemned," is allowed; but a particular
+judgement, as this, for instance,--"You are such in internals, therefore
+you will be saved or condemned," is not allowed. Judgement concerning
+the spiritual life of a man, or the internal life of the soul, is meant
+by the imputation which is here treated of. Can any human being know and
+decide who is in heart an adulterer, and who a conjugial partner? And
+yet the thoughts of the heart, which are the purposes of the will, judge
+every one. But we will explain this subject in the following order: I.
+_The evil in which every one is principled is imputed to him after
+death; and so also the good._ II. _The transference of the good of one
+person into another is impossible._ III. _Imputation, if by it is meant
+such transference, is a frivolous term._ IV. _Evil is imputed to every
+one according to the quality of his will and his understanding; in like
+manner good._ V. _Thus adulterous love is imputed to every one._ VI. _In
+like manner conjugial love._ We proceed to the explanation of each
+article.
+
+524. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IS IMPUTED TO HIM
+AFTER DEATH; AND SO ALSO THE GOOD. To make this proposition in some
+degree evident, it shall be considered according to the following
+arrangement: 1. That every one has a life peculiar to himself. 2. That
+every one's life remains with him after death. 3. That to an evil person
+is then imputed the evil of his life, and to a good person the good of
+his life. As to the first point,--that everyone has a life peculiar to
+himself, thus distinct from that of another, it is well known; for there
+is a perpetual variety, and there is not any thing the same as another,
+consequently everyone has his own peculiar principle. This is evident
+from men's faces, the faces of no two persons being absolutely alike,
+nor can there be two alike to eternity: the reason of this is, because
+there are no two minds (_animi_) alike, and faces are derived from
+minds; for the face, as it is said, is a type of the mind, and the mind
+derives its origin and form from the life. Unless a man (_homo_) had a
+life peculiar to himself, as he has a mind and a face peculiar to
+himself, he would not have any life after death, separate from that of
+another; yea, neither would there be a heaven, for heaven consists of
+perpetual varieties; its form is derived solely from the varieties of
+souls and minds arranged into such an order as to make a one; and they
+make a one from the One, whose life is in every thing therein as the
+soul is in a man: unless this was the case, heaven would be dispersed,
+because form would be dissolved. The One from whom all things have life,
+and from whom form coheres, is the Lord. In general every form consists
+of various things, and is such as is their harmonic co-ordination and
+arrangement to a one: such is the human form; and hence it is that a
+man, consisting of so many members, viscera, and organs, is not sensible
+of any thing in himself and from himself but as of a one. As to the
+SECOND point,--that every one's life remains with him after death, it is
+known in the church from these passages of the Word: _The Son of Man
+will come and will then render to every one according to his deeds_,
+Matt. xvi. 27. _I saw the books open; and all were judged according to
+their works_, Rev. xx. 12. _In the day of judgement God will render to
+every one according to his works_, Rom. ii. 6; 2 Cor. v. 10. The works,
+according to which it will be rendered to every one, are the life,
+because the life does the works, and they are according to the life. As
+I have been permitted for several years to be associated with angels,
+and to converse with the deceased, I can testify for certain, that every
+one is then examined as to the quality of the life which he has led, and
+that the life which he has contracted in the world abides with him to
+eternity. I have conversed with those who lived ages ago, whose life I
+have been acquainted with from history, and I have known it to be like
+the description given of it; and I have heard from the angels, that no
+one's life after death can be changed, because it is organized according
+to his love and consequent works; and that if it were changed the
+organization would be rent asunder, which cannot be done in any case;
+also that a change of organization can only be effected in the material
+body, and is utterly impossible in the spiritual body, after the former
+has been laid aside. In regard to the THIRD point--that to an evil
+person is then imputed the evil of his life, and to a good person the
+good of his life, it is to be observed, that the imputation of evil is
+not accusation, inculpation, and judication, as in the world, but evil
+itself produces this effect; for the evil freely separate themselves
+from the good, since they cannot remain together. The delights of the
+love of evil are different from those of the love of good; and delights
+exhale from every one, as odors do from every vegetable in the world;
+for they are not absorbed and concealed by the material body as
+heretofore, but flow freely from their loves into the spiritual _aura_;
+and as evil is there made sensible as in its odor, it is in this which
+accuses, fixes blame, and judges,--not before any judge, but before
+every one who is principled in good; and this is what is meant by
+imputation. Moreover, an evil person chooses companions with whom he may
+live in his delights; and because he is averse from the delight of good,
+he spontaneously betakes himself to his own in hell. The imputation of
+good is effected in like manner, and takes place with those who in the
+world have acknowledged that all good in them is from the Lord, and
+nothing from themselves. These, after they have been prepared, are let
+into the interior delights of good, and then there is opened to them a
+way into heaven, to the society where its homogeneous delights are: this
+is effected by the Lord.
+
+525. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSON TO ANOTHER IS
+IMPOSSIBLE. The evidence of this proposition may also be seen from the
+following points: 1. That every man is born in evil. 2. That he is led
+into good by regeneration from the Lord. 3. That this is effected by a
+life according to his precepts. 4. Wherefore good, when it is thus
+implanted, cannot be transferred. The FIRST point,--that every man is
+born in evil, is well known in the church. It is generally said that
+this evil is derived hereditarily from Adam; but it is from a man's
+parents. Every one derives from his parents his peculiar temper, which
+is his inclination. That this is the case, is evinced both by reason and
+experience; for the likenesses of parents as to face, genius, and
+manners, appear extant in their immediate offspring and in their
+posterity; hence families are known by many, and a judgement is also
+formed concerning their minds (_animi_); wherefore the evils which
+parents themselves have contracted, and which they have transmitted to
+their offspring, are the evils in which men are born. The reason why it
+is believed that the guilt of Adam is inscribed on all the human race,
+is, because few reflect upon any evil with themselves, and thence know
+it; wherefore they suppose that it is so deeply hid as to appear only in
+the sight of God. In regard to the SECOND point,--that a man is led into
+good by regeneration from the Lord, it is to be observed that there is
+such a thing as regeneration, and that unless a person be regenerated,
+he cannot enter into heaven, as appears clearly from the Lord's words in
+John iii. 3, 5. The regeneration consists in purification from evils,
+and thereby renovation of life, cannot be unknown in the Christian
+world; for reason also sees this when it acknowledges that every one is
+born in evil, and that evil cannot be washed and wiped away like filth
+by soap and water, but by repentance. As to the THIRD point,--that a man
+is led into good by the Lord, by a life according to his precepts, it is
+plain from this consideration, that there are live precepts of
+regeneration; see above, n. 82; among which are these,--that evils are
+to be shunned, because they are of and from the devil, and that goods
+are to be done, because they are of and from God; and that men ought to
+go to the Lord, in order that he may lead them to do the latter. Let any
+one consult himself and consider, whether a man derives good from any
+other source; and if he has not good, he has not salvation. In regard to
+the FOURTH point,--that good, when it is thus implanted, cannot be
+transferred, (that is, the good of one person into another,) it is
+evident from what has been already said; for from that it follows, that
+a man by regeneration is made altogether new as to his spirit, which is
+effected by a life according to the Lord's precepts. Who does not see
+that this renewing can only be effected from time to time, in nearly the
+same manner as a tree successively takes root and grows from a seed, and
+is perfected? Those who have other perceptions of regeneration, do not
+know any thing about the state of man, or about evil and good, which two
+are altogether opposite, and that good can only be implanted so far as
+evil is removed; nor do they know, that so long as any one is in evil,
+he is averse from the good which in itself is good; wherefore if the
+good of one should be transferred into any one who is in evil, it would
+be as if a lamb should be cast before a wolf, or as if a pearl should be
+tied to a swine's snout: from which considerations it is evident, that
+any such transfer is impossible.
+
+526. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCE, IS A
+FRIVOLOUS TERM. That the evil in which every one is principled, is
+imputed to him after death, and so also the good, was proved above, n.
+524; hence it is evident what is meant by imputation: but if by
+imputation is meant the tranference of good into any one that is in
+evil, it is a frivolous term, because any such transference is
+impossible, as was also proved above, in 525. In the world, merits may
+as it were be transferred by men; that is, good may be done to children
+for the sake of their parents, or to the friends of any client out of
+favor; but the good of merit cannot be inscribed on their souls, but
+only be externally adjoined. The like is not possible with men as to
+their spiritual life: this, as was shewn above, must be implanted; and
+if it is not implanted by a life according to the Lord's precepts, as
+above-mentioned, a man remains in the evil in which he was born. Before
+such implantation, it is impossible for any good to reach him, or if it
+reaches him, it is instantly struck back and rebounds like an elastic
+ball falling upon a rock, or it is absorbed like a diamond thrown into a
+bog. A man not reformed as to the Spirit, is like a panther or an owl,
+and may be compared to a bramble and a nettle; but a man regenerated is
+like a sheep or a dove, and may be compared to an olive and a vine.
+Consider, I pray, if you are so disposed, how can a man-panther be
+changed into a man-sheep, or an owl into a dove, or a bramble into an
+olive, or a nettle into a vine, by any imputation, if by it is meant
+transference? In order that such a change may be effected is it not
+necessary that the ferine principle of the panther and the owl, or the
+noxious principle of the bramble and the nettle, be first taken away,
+and thereby the truly human and innocent principle be implanted? How
+this is effected, the Lord also teaches in John, chap. xv. 1-7.
+
+527. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITY
+OF HIS WILL AND HIS UNDERSTANDING. It is well known that there are two
+principles which make a man's life, the will and the understanding; and
+that all things which a man does, are done from his will and his
+understanding; and that without these acting principles he would have
+neither action nor speech other than as a machine; hence it is evident,
+that such as are a man's will and understanding, such is the man; and
+further, that a man's action in itself is such as is the affection of
+his will which produces it, and that a man's conversation in itself is
+such as is the thought of his understanding which produces it: wherefore
+several men may act and speak alike, and yet they act and speak
+differently: one from a depraved will and thought, the other from an
+upright will and thought. From these considerations it is evident that
+by the deeds or works according to which every one will be judged, are
+meant the will and the understanding; consequently that evil works means
+the works of an evil will, whatever has been their appearance in
+externals, and that good works mean the works of a good will, although
+in externals they have appeared like the works done by an evil man. All
+things which are done from a man's interior will, are done from purpose,
+since that will proposes to itself what it acts by its intention; and
+all things which are done from the understanding, are done from
+confirmation, since the understanding confirms. From these
+considerations it may appear, that evil or good is imputed to every one
+according to the quality of his will therein, and of his understanding
+concerning them. These observations I am allowed to confirm by the
+following relation: In the spiritual world I have met several who in the
+natural world had lived like others, being sumptuous in their dress,
+giving costly entertainments, frequenting the exhibitions of the stage,
+jesting loosely on love topics, with other similar practices; and yet
+the angels accounted those things as evils of sin to some, and not to
+others, declaring the latter guiltless, and the former guilty. Being
+questioned why they did so, when all had done alike, they replied that
+they regard all from their purpose, intention, or end, and distinguish
+accordingly; and that therefore they excuse or condemn those whom the
+end either excuses or condemns, since an end of good influences all in
+heaven, and an end of evil all in hell.
+
+528. To the above I will add the following observation: it is said in
+the church that no one can fulfil the law, and the less so, because he
+that offends against one precept of the decalogue, offends against all:
+but this form of speaking is not such as it sounds; for it is to be
+understood thus, that he who, from purpose or confirmation, acts against
+one precept, acts against the rest; since to act so from purpose or
+confirmation is to deny that it is a sin; and he who denies that it is a
+sin, makes nothing of acting against the rest of the precepts. Who does
+not know, that he that is an adulterer is not on that account a
+murderer, a thief, and a false witness, or wishes to be so? But he that
+is a determined and confirmed adulterer makes no account of anything
+respecting religion, thus neither does he make any account of murder,
+theft, and false witness; and he abstains from these evils, not because
+they are sins, but because he is afraid of the law and of the loss of
+reputation. That determined and confirmed adulterers make no account of
+the holy things of the church and religion, may be seen above, n.
+490-493, and in the two MEMORABLE RELATIONS, n. 500, 521, 522: it is a
+similar case, if any one, from purpose or confirmation, acts against any
+other precept of the decalogue; he also acts against the rest because he
+does not regard anything as sin.
+
+529. The case is similar with those who are principled in good from the
+Lord: if these from will and understanding, or from purpose and
+confirmation, abstain from any one evil because it is a sin, they
+abstain from all evil, and the more so still if they abstain from
+several; for as soon as any one, from purpose or confirmation, abstains
+from any evil because it is a sin, he is kept by the Lord in the purpose
+of abstaining from the rest: wherefore, if unwittingly, or from any
+prevailing bodily concupiscence, he does evil, still this is not imputed
+to him, because he did not purpose it to himself, and does not confirm
+it with himself. A man comes into this purpose, if once or twice in a
+year he examines himself, and repents of the evils which he discovers in
+himself: it is otherwise with him who never examines himself. From these
+considerations it evidently appears to whom sin is not imputed, and to
+whom it is.
+
+530. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERY ONE;--not according to
+his deeds, such as they appear externally before men, nor either such as
+they appear before a judge, but such as they appear internally before
+the Lord, and from him before the angels, which is according to the
+quality of a man's will and of his understanding therein. Various
+circumstances exist in the world which mitigate and excuse crimes, also
+which aggravate and charge them upon the perpetrator: nevertheless,
+imputations after death take place, not according to the external
+circumstances of the deed, but according to the internal circumstances
+of the mind; and these are viewed according to the state of the church
+with every one: as for example, a man impious in will and understanding,
+that is, who has no fear of God or love of his neighbour, and
+consequently no reverence for any sanctity of the church,--he, after
+death, becomes guilty of all the crimes which he did in the body; nor is
+there any remembrance of his good actions, since his heart, from whence
+as from a fountain those things flowed, was averse from heaven, and
+turned to hell; and deeds flow from the place of the habitation of every
+one's heart. In order that this may be understood, I will mention an
+arcanum: Heaven is distinguished into innumerable societies, and so is
+hell, from an opposite principle; and the mind of every man, according
+to his will and consequent understanding, actually dwells in one
+society, and intends and thinks like those who compose the society. If
+the mind be in any society of heaven, it then intends and thinks like
+those who compose that society; if it be in any society of hell, it
+intends and thinks like those who are in the same society; but so long
+as a man lives in the world, so long he wanders from one society to
+another, according to the changes of the affections of his will and of
+the consequent thoughts of his mind: but after death his wanderings are
+collected into one, and a place is accordingly allotted him, in hell if
+he is evil, in heaven if he is good. Now since all in hell are
+influenced by a will of evil, all there are viewed from that will; and
+since all in heaven are influenced by will of good, all there are viewed
+from that will; wherefore imputations after death take place according
+to the quality of every one's will and understanding. The case is
+similar with adulteries, whether they be fornications, whoredoms,
+concubinages, or adulteries; for those things are imputed to every one,
+not according to the deeds themselves, but according to the state of the
+mind in the deeds; for deeds follow the body into the tomb, whereas the
+mind rises again.
+
+531. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONE. There are
+marriages in which conjugial love does not appear, and yet is: and there
+are marriages in which conjugial love appears and yet is not: there are
+several causes in both cases, which may be known in part from what was
+related concerning love truly conjugial, n. 57-73; concerning the cause
+of colds and separations, n. 234-260; and concerning the causes of
+apparent love and friendship in marriages, n. 271-292: but external
+appearances decide nothing concerning imputation; the only thing which
+decides is the conjugial principle, which abides in every one's will,
+and is guarded, in whatever state of marriage a man is. The conjugial
+principle is like a scale, in which that love is weighed; for the
+conjugial principle of one man with one wife is the storehouse of human
+life, and the reservoir of the Christian religion, as was shewn above,
+n. 457, 458; and this being the case, it is possible that that love may
+exist with one married partner, and not at the same time with the other;
+and that it may lie deeper hid than that the man (_homo_) himself can
+observe any thing concerning it; and also it may be inscribed in a
+successive progress of the life. The reason of this is, because that
+love in its progress accompanies religion, and religion, as it is the
+marriage of the Lord and the church, is the beginning and inoculation of
+that love; wherefore conjugial love is imputed to every one after death
+according to his spiritual rational life; and for him to whom that love
+is imputed, a marriage in heaven is provided after his decease, whatever
+has been his marriage in the world. From these considerations then
+results this short concluding observation, that no inference is to be
+drawn concerning any one, from appearances of marriages or of
+adulteries, whereby to decide that he has conjugial love, or not;
+wherefore _Judge not, lest ye be condemned_. Matt. vii. 1.
+
+       *       *       *       *       *
+
+532. To the above I will add the following MEMORABLE RELATION. I was
+once raised, as to my spirit, into one of the societies of the angelic
+heaven; and instantly some of the wise men of the society came to me,
+and said, "What news from the earth?" I replied, "This is new; the Lord
+has revealed arcana which in point of excellence surpass all the arcana
+heretofore revealed since the beginning of the church." They asked,
+"What are they?" I said, "The following: 1. That in every part of the
+Word there is a spiritual sense corresponding to the natural sense; and
+that by means of the former sense the men of the church have conjunction
+with the Lord and consociation with angels; and that the sanctity of the
+Word resides therein. 2. That the correspondences are discovered of
+which the spiritual sense of the Word consists." The angels asked, "Have
+the inhabitants of the earth had no previous knowledge respecting
+correspondences?" I said, "None at all;" and that the doctrine of
+correspondences had been concealed for some thousands of years, ever
+since the time of Job; and that with those who lived at that time, and
+before it, the science of correspondences was their chief science,
+whence they derived wisdom, because they derived knowledge respecting
+the spiritual things of heaven and the church; but that this science, on
+account of its being made idolatrous, was so extirpated and destroyed by
+the divine providence of the Lord that no visible traces of it were left
+remaining; that nevertheless at this time it has been again discovered
+by the Lord, in order that the men of the church may have conjunction
+with him, and consociation with the angels; which purposes are effected
+by the Word, in which all things are correspondences. The angels
+rejoiced exceedingly to hear that it has pleased the Lord to reveal this
+great arcanum, which had lain so deeply hid for some thousands of years;
+and they said it was done in order that the Christian church, which is
+founded on the Word, and is now at its end, may again revive and draw
+breath through heaven from the Lord. They inquired whether by that
+science it is at this day discovered what are signified by baptism and
+the holy supper, which have heretofore given birth to so many various
+conjectures about their true meaning. I replied, that it is. 3. I said
+further, that a revelation has been made at this day by the Lord
+concerning the life of man after death? The angels said, "What
+concerning the life after death? Who does not know that a man lives
+after death?" I replied, "They know it, and they do not know it: they
+say that it is not the man that lives after death, but his soul, and
+that this lives a spirit; and the idea they have of a spirit is as of
+wind or ether, and that it does not live a man till after the day of the
+last judgement, at which time the corporeal parts, which had been left
+in the world, will be recollected and again fitted together into a body,
+notwithstanding their having been eaten by worms, mice, and fish; and
+that thus men will rise again." The angels said, "What a notion is this!
+Who does not know that a man lives a man after death, with this
+difference alone, that he then lives a spiritual man, and that a
+spiritual man sees a spiritual man, as a material man sees a material
+man, and that they know no distinction, except that they are in a more
+perfect state?" 4. The angels inquired, "What do they know concerning
+our world, and concerning heaven and hell?" I said, "Nothing at all; but
+at this day it has been revealed by the Lord, what is the nature and
+quality of the world in which angels and spirits live, thus what is the
+quality of heaven and of hell; and further, that angels and spirits are
+in conjunction with men; besides many wonderful things respecting them."
+The angels were glad to hear that it has pleased the Lord to reveal such
+things, that men may no longer be in doubt through ignorance respecting
+their immortality. 5. I further said, that at this day it has been
+revealed from the Lord, that in your world there is a sun, different
+from that of our world, and that the sun of your world is pure love, and
+the sun of our world is pure fire; and that on this account, whatever
+proceeds from your sun, since it is pure love, partakes of life, and
+whatever proceeds from our sun, since it is pure fire, does not partake
+of life; and that hence is the difference between spiritual and natural,
+which difference, heretofore unknown, has been also revealed: hereby
+also is made known the source of the light which enlightens the human
+understanding with wisdom, and the source of the heat which kindles the
+human will with heat. 6. It has been further discovered, that there are
+three degrees of life, and that hence there are three heavens; and that
+the human mind is distinguished into those degrees, and that hence man
+(_homo_) corresponds to the three heavens. The angels said, "Did not
+they know this heretofore?" I answered, "They were acquainted with a
+distinction of degrees in relation to greater and less, but not in
+relation to prior and posterior." 7. The angels inquired whether any
+other things have been revealed? I replied "Several; namely, concerning
+the last judgement: concerning the Lord, that he is God of heaven and
+earth; that God is one both in person and essence, in whom there is a
+divine trinity; and that he is the Lord: also concerning the new church
+to be established by him, and concerning the doctrine of that church;
+concerning the sanctity of the sacred scripture; that the Apocalypse
+also has been revealed, which could not be revealed even as to a single
+verse except by the Lord; moreover concerning the inhabitants of the
+planets, and the earths in the universe; besides several memorable and
+wonderful relations from the spiritual world, whereby several things
+relating to wisdom have been revealed from heaven."
+
+533. The angels were exceedingly rejoiced at this information; but they
+perceived that I was sorrowful, and asked the cause of my sorrow. I
+said, because the above arcana, at this day revealed by the Lord,
+although in excellence and worth exceeding all the knowledges heretofore
+published, are yet considered on earth as of no value. The angels
+wondered at this, and besought the Lord that they might be allowed to
+look down into the world: they did so, and lo! mere darkness was
+therein: and they were told, that those arcana should be written on a
+paper, which should be let down to the earth, and they would see a
+prodigy: and it was done so; and lo! the paper on which those arcana
+were written, was let down from heaven, and in its progress, while it
+was in the world of spirits, it shone as a bright star; but when it
+descended into the natural world, the light disappeared, and it was
+darkened in the degree to which it fell: and while it was let down by
+the angels in companies consisting of men of learning and erudition,
+both clergy and laity, there was heard a murmur from many, in which were
+these expressions, "What have we here? Is it any thing or nothing? What
+matters it whether we know these things or not? Are they not mere
+creatures of the brain?" And it appeared as if some of them took the
+paper and folded it, rolling and unrolling it with their fingers, that
+they might deface the writing; and it appeared as if some tore it in
+pieces, and some were desirous to trample it under their feet: but they
+were prevented by the Lord from proceeding to such enormity, and charge
+was given to the angels to draw it back and secure it: and as the angels
+were affected with sadness, and thought with themselves how long this
+was to be the case, it was said, _For a time, and times, and half a
+time_, Rev. xii. 14.
+
+534. After this I conversed with the angels, informing them that
+somewhat further is revealed in the world by the Lord. They asked,
+"What?" I said, "Concerning love truly conjugial and its heavenly
+delights." The angels said, "Who does not know that the delights of
+conjugial love exceed those of all other loves? and who cannot see, that
+into some love are collected all the blessednesses, satisfactions, and
+delights, which can possibly be conferred by the Lord, and that the
+receptacle thereof is love truly conjugial, which is capable of
+receiving and perceiving them fully and sensibly?" I replied, "They do
+not know this, because they have not come to the Lord, and lived
+according to his precepts, by shunning evils as sins and doing goods;
+and love truly conjugial with its delights is solely from the Lord, and
+is given to those who live according to his precepts; thus it is given
+to those who are received into the Lord's new church, which is meant in
+the Apocalypse by the New Jerusalem." To this I added, "I am in doubt
+whether in the world at this day they are willing to believe that this
+love in itself is a spiritual love, and hence grounded in religion,
+because they entertain only a corporeal idea respecting it." Then they
+said to me, "Write respecting it, and follow revelation; and afterwards
+the book written respecting it shall be sent down from us out of heaven,
+and we shall see whether the things contained in it are received; and at
+the same time whether they are willing to acknowledge, that that love is
+according to the state of religion with man, spiritual with the
+spiritual, natural with the natural, and merely carnal with adulterers."
+
+535. After this I heard an outrageous murmur from below, and at the same
+time these words, "Do miracles; and we will believe you." And I asked,
+"Are not the things above-mentioned miracles?" Answer was made, "They
+are not." I again asked, "What miracles then do you mean?" And it was
+said, "Disclose and reveal things to come; and we will have faith." But
+I replied, "Such disclosures and revelation are not granted from heaven;
+since in proportion as a man knows things to come, in the same
+proportion his reason and understanding, together with his wisdom and
+prudence, fall into an indolence of inexertion, grow torpid, and decay."
+Again I asked, "What other miracles shall I do?" And a cry was made, "Do
+such miracles as Moses did in Egypt." To this I answered, "Possibly you
+may harden your hearts against them as Pharaoh and the Egyptians did."
+And reply was made, "We will not." But again I said, "Assure me of a
+certainty, that you will not dance about a golden calf and adore it, as
+the posterity of Jacob did within a month after they had seen the whole
+Mount Sinai on fire, and heard Jehovah himself speaking out of the fire,
+thus after the greatest of all miracles;" (a golden calf in the
+spiritual sense denotes the pleasure of the flesh;) and reply was made
+from below, "We will not be like the posterity of Jacob." But at that
+instant I heard it said to them from heaven, "If ye believe not Moses
+and the prophets,--that is, the Word of the Lord, ye will not believe
+from miracles, any more than the sons of Jacob did in the wilderness,
+nor any more than they believed when they saw with their own eyes the
+miracles done by the Lord himself, while he was in the world."
+
+
+
+
+GENERAL INDEX.
+
+
+PART THE FIRST.
+
+PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE,
+n. 1-26.
+
+ON MARRIAGES IN HEAVEN, n. 27-41.
+
+A man lives a man after death, n. 28-31. In this case a male is a male,
+and a female a female, n. 32, 33. Every one's peculiar love remains with
+him after death, n. 34-36. The love of the sex especially remains; and
+with those who go to heaven, which is the case with all who become
+spiritual here on earth, conjugial love remains, n. 37, 38. These things
+fully confirmed by ocular demonstration, n. 39. Consequently there are
+marriages in heaven, n. 40. Spiritual nuptials are to be understood by
+the Lord's words, "After the resurrection they are not given in
+marriage," n. 41.
+
+ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45-54.
+
+The love of the sex remains with every man after death, according to its
+interior quality; that is, such as it had been in his interior will and
+thought in the world, n. 46, 47. Conjugial love in like manner remains
+such as it has been anteriorly; that is, such as it had been in the
+man's interior will and thought in the world, n. 48. Married partners
+most commonly meet after death, know each other, again associate, and
+for a time live together: this is the case in the first state, thus
+while they are in externals as in the world, n. 47*. But successively,
+as they put off their externals and enter into their internals, they
+perceive what had been the quality of their love and inclination for
+each other, and consequently whether they can live together or not, n.
+48*. If they can live together, they remain married partners; but if
+they cannot, they separate, sometimes the husband from the wife,
+sometimes the wife from the husband, and sometimes each from the other,
+n. 49. In this case there is given to the man a suitable wife, and to
+the woman a suitable husband, n. 50. Married pairs enjoy similar
+communications with each other as in the world, but more delightful and
+blessed, yet without prolification; in the place of which they
+experience spiritual prolification, which is that of love and wisdom, n.
+51, 52. This is the case with those who go to heaven; but it is
+otherwise with those who go to hell, n. 53, 54.
+
+ON LOVE TRULY CONJUGIAL, n. 57-73.
+
+There exists a love truly conjugial, which at this day is so rare, that
+it is not known what is its quality, and scarcely that it exists, n. 58,
+59. This love originates in the marriage of good and truth, n. 60, 61.
+There is a correspondence of this love with the marriage of the Lord and
+the church, n. 62, 63. This love, from its origin and correspondence, is
+celestial, spiritual, holy, pure, and clean, above every other love
+imparted by the Lord to the angels of heaven and the men of the church,
+n. 64. It is also the foundation love of all celestial and spiritual
+loves, and thence of all natural loves, n. 65-67. Into this love are
+collected all joys and delights from first to last, n. 68, 69. None,
+however, come into this love, and can remain in it, but those who
+approach the Lord, and love the truths of the church, and practise its
+goods, n. 70-72. This love was the love of loves with the ancients, who
+lived in the golden, silver, and copper ages, n. 73.
+
+ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND
+TRUTH n. 83-102.
+
+Good and truth are the universals of creation, and thence are in all
+created things; but they are in created subjects according to the form
+of each, n. 84-86. There is neither solitary good nor solitary truth;
+but in all cases they are conjoined, n. 87. There is the truth of good,
+and from this the good of truth; or truth grounded in good, and good
+grounded in that truth; and in those two principles is implanted from
+creation an inclination to join themselves together into a one, n. 88,
+89. In the subjects of the animal kingdom, the truth of good, or truth
+grounded in good, is male (or masculine); and the good of that truth, or
+good grounded in that truth, is female (or feminine), n. 90, 91. From
+the influx of the marriage of good and truth from the Lord, the love of
+the sex and conjugial love are derived, n. 92, 93. The love of the sex
+belongs to the external or natural man; and hence it is common to every
+animal, n. 94. But conjugial love belongs to the internal or spiritual
+man; and hence this love is peculiar to man, n. 95, 96. With man
+conjugial love is in the love of the sex as a gem in its matrix, n. 97.
+The love of the sex with man is not the origin of conjugial love, but
+its first rudiment; thus it is like an external natural principle, in
+which an internal spiritual principle is implanted, n. 98. During the
+implantation of conjugial love, the love of the sex inverts itself, and
+becomes the chaste love of the sex, n. 99. The male and the female were
+created to be the essential form of the marriage of good and truth, n.
+100. Married partners are that form in their inmost principles, and
+thence in what is derived from those principles, in proportion as the
+interiors of their minds are opened, n. 101, 102.
+
+ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE, n.
+116-131.
+
+The Lord in the Word is called the Bridegroom and Husband, and the
+church the bride and wife; and the conjunction of the Lord with the
+church, and the reciprocal conjunction of the church with the Lord, is
+called a marriage, n. 117. The Lord is also called a Father, and the
+church, a mother, n. 118, 119. The offspring derived from the Lord as a
+husband and father, and from the church as a wife and mother, are all
+spiritual; and in the spiritual sense of the Word are understood by sons
+and daughters, brothers and sisters, sons-in-law and daughters-in-law,
+and by other names of relations, n. 120. The spiritual offspring which
+are born from the Lord's marriage with the church, are truths and goods;
+truths, from which are derived understanding, perception, and all
+thought; and goods, from which are derived love, charity, and all
+affection, n. 121. From the marriage of good and truth, which proceeds
+from the Lord in the way of influx, man receives truth, and the Lord
+conjoins good thereto; and thus the church is formed by the Lord with
+man, n. 122-124. The husband does not represent the Lord, and the wife
+the church; because both together, the husband and the wife, constitute
+the church, n. 125. Therefore there is not a correspondence of the
+husband with the Lord, and of the wife with the church, in the marriages
+of the angels in the heavens, and of men on earth, n. 126. But there is
+a correspondence with conjugial love, semination, prolification, the
+love of infants, and similar things which exist in marriages and are
+derived from them, n. 127. The Word is the medium of conjunction,
+because it is from the Lord, and thereby is the Lord, n. 128. The church
+is from the Lord, and exists with those who come to him and live
+according to his precepts, n. 129. Conjugial love is according to the
+state of the church, because it is according to the state of wisdom with
+man, n. 130. And as the church is from the Lord, conjugial love is also
+from him, n. 131.
+
+ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138-156.
+
+The chaste principle and the non-chaste are predicated only of marriages
+and of such things as relate to marriages, n. 139, 140. The chaste
+principle is predicated only of monogamical marriages, or of the
+marriage of one man with one wife, n. 141. The Christian conjugial
+principle alone is chaste, n. 142. Love truly conjugial is essential
+chastity, n. 143. All the delights of love truly conjugial, even the
+ultimate, are chaste, n. 144. With those who are made spiritual by the
+Lord, conjugial love is more and more purified and rendered chaste, n.
+145, 146. The chastity of marriage exists by a total renunciation of
+whoredoms from a principle of religion, n. 147-149. Chastity cannot be
+predicated of infants, or of boys and girls, or of young men and maidens
+before they feel in themselves a love of the sex, n. 150. Chastity
+cannot be predicated of eunuchs so made, n. 151. Chastity cannot be
+predicated of those who do not believe adulteries to be evils in regard
+to religion; and still less of those who do not believe them to be
+hurtful to society, n. 152. Chastity cannot be predicated of those who
+abstain from adulteries only for various external reasons, n. 153.
+Chastity cannot be predicated of those who believe marriages to be
+unchaste, n. 154. Chastity cannot be predicated of those who have
+renounced marriage by vows of perpetual celibacy, unless there be and
+remain in them the love of a life truly conjugial, n. 155. A state of
+marriage is to be preferred to a state of celibacy, n. 156.
+
+ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE
+LORD'S WORDS,--THEY ARE NO LONGER TWO BUT ONE FLESH, n. 156*-181.
+
+From creation there is implanted in each sex a faculty and inclination,
+whereby they are able and willing to be joined together as it were into
+a one, n. 157. Conjugial love conjoins two souls, and thence two minds,
+into a one, n. 158. The will of the wife conjoins itself with the
+understanding of the man, and thence the understanding of the man with
+the will of the wife, n. 159. The inclination to unite the man to
+herself is constant and perpetual with the wife, but inconstant and
+alternate with the man, n. 160. Conjunction is inspired into the man
+from the wife according to her love, and is received by the man
+according to his wisdom, n. 161. This conjunction is effected
+successively from the first days of marriage; and with those who are
+principled in love truly conjugial, it is effected more and more
+thoroughly to eternity, n. 162. The conjunction of the wife with the
+rational wisdom of the husband is effected from within, but with his
+moral wisdom from without, n. 163-165. For the sake of this conjunction
+as an end, the wife has a perception of the affections of her husband,
+and also the utmost prudence in moderating them, n. 166. Wives conceal
+this perception with themselves, and hide it from their husbands for
+reasons of necessity, in order that conjugial love, friendship, and
+confidence, and thereby the blessedness of dwelling together, and the
+happiness of life may be secured, n. 167. This perception is the wisdom
+of the wife, and is not communicable to the man; neither is the rational
+wisdom of the man communicable to the wife, n. 168. The wife from a
+principle of love is continually thinking about the man's inclination to
+her, with the purpose of joining him to herself; it is otherwise with
+the man, n. 169. The wife conjoins herself to the man by applications to
+the desires of his will, n. 170. The wife is conjoined to her husband by
+the sphere of her life flowing from the love of him, n. 171. The wife is
+conjoined to the husband by the appropriation of the powers of his
+virtue; which however is effected according to their mutual spiritual
+love, n. 172. Thus the wife receives in herself the image of her
+husband, and thence perceives, sees, and is sensible of his affections,
+n. 173. There are duties proper to the husband, and others proper to the
+wife; and the wife cannot enter into the duties proper to the husband,
+nor the husband into the duties proper to the wife, so as to perform
+them aright, n. 174, 175. These duties also, according to mutual aid,
+conjoin the two into a one, and at the same time constitute one house,
+n. 176. Married partners, according to these conjunctions, become one
+man more and more, n. 177. Those who are principled in love truly
+conjugial, are sensible of their being a united man, as it were one
+flesh, n. 178. Love truly conjugial, considered in itself, is a union of
+souls, a conjunction of minds, and an endeavour towards conjunction in
+the bosoms, and thence in the body, n. 179. The states of this love are
+innocence, peace, tranquillity, inmost friendship, full confidence, and
+a mutual desire of mind and heart to do every good to each other; and
+the states derived from these are blessedness, satisfaction, delight,
+and pleasure; and from the eternal enjoyment of these is derived
+heavenly felicity, n. 180. These things can only exist in the marriage
+of one man with one wife, n. 181.
+
+ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN
+BY MARRIAGE, n. 184-206
+
+The state of a man's life, from infancy even to the end of his life, and
+afterwards to eternity, is continually changing, n. 185. In like manner
+a man's internal form, which is that of his spirit, is continually
+changing n. 186. These changes differ in the case of men and of women;
+since men from creation are forms of knowledge, intelligence, and
+wisdom, and women are forms of the love of those principles as existing
+with men, n. 187. With men there is an elevation of the mind into
+superior light, and with women an elevation of the mind into superior
+heat; and the woman is made sensible of the delights of her heat in the
+man's light, n. 188, 189. With both men and women, the states of life
+before marriage are different from what they are afterwards, n. 190.
+With married partners the states of life after marriage are changed, and
+succeed each other according to the conjunctions of their minds by
+conjugial love, n. 191. Marriage also induces other forms in the souls
+and minds of married partners, n. 192. The woman is actually formed into
+a wife, according to the description in the book of creation, n. 193.
+This formation is effected on the part of the wife by secret means: and
+this is meant by the woman's being created while the man slept, n. 194.
+This formation on the part of the wife, is effected by the conjunction
+of her own will with the internal will of the man, n. 195. The end
+herein is, that the will of both may become one, and that thus both may
+become one man, n. 196. This formation (on the part of the wife) is
+effected by an appropriation of the affections of the husband, n. 197.
+This formation (on the part of the wife) is effected by a reception of
+the propagations of the soul of the husband, with the delight arising
+from her desire to be the love of her husband's wisdom, n. 198. Thus a
+maiden is formed into a wife, and a youth into a husband, n. 199. In the
+marriage of one man with one wife, between whom there exists love truly
+conjugial, the wife becomes more and more a wife, and the husband more
+and more a husband, n. 200. Thus also their forms are successively
+perfected and ennobled from within, n. 201. Children born of parents who
+are principled in love truly conjugial, derive from them the conjugial
+principle of good and truth, whence they have an inclination and
+faculty, if sons, to perceive the things relating to wisdom; and if
+daughters, to love those things which wisdom teaches, n. 202-205. The
+reason of this is, because the soul of the offspring is from the father,
+and its clothing from the mother, n. 206.
+
+UNIVERSALS RESPECTING MARRIAGES, n. 209-230.
+
+The sense proper to conjugial love is the sense of touch, n. 210. With
+those who are in love truly conjugial, the faculty of growing wise
+increases; but with those who are not, it decreases, n. 211, 212. With
+those who are in love truly conjugial, the happiness of dwelling
+together increases; but with those who are not, it decreases, n. 213.
+With those who are in love truly conjugial, conjunction of minds
+increases, and therewith friendship; but with those who are not, they
+both decrease, n. 214. Those who are in love truly conjugial,
+continually desire to be one man; but those who are not in conjugial
+love, desire to be two, n. 215. Those who are in love truly conjugial,
+in marriage have respect to what is eternal; but with those who are not,
+the case is reversed, n. 216. Conjugial love resides with chaste wives;
+but still their love depends on the husbands, n. 216*. Wives love the
+bonds of marriage, if the men do, n. 217. The intelligence of women is
+in itself modest, elegant, pacific, yielding, soft, tender; but the
+intelligence of men is in itself grave, harsh, hard, daring, fond of
+licentiousness, n. 218. Wives are in no excitation as men are; but they
+have a state of preparation for reception, n. 219. Men have abundant
+store according to the love of propagating the truths of wisdom, and to
+the love of doing uses, n. 220. Determination is in the good pleasure of
+the husband, n. 221. The conjugial sphere flows from the Lord through
+heaven into everything in the universe, even to its ultimates, n. 222.
+This sphere is received by the female sex, and through that is
+transferred to the male sex, n. 223. Where there is love truly
+conjugial, this sphere is received by the wife, and only through her by
+the husband, n. 224. Where there is love not conjugial, this sphere is
+received indeed by the wife, but not by the husband through her, n. 225.
+Love truly conjugial may exist with one of the married partners, and not
+at the same time with the other, n. 226. There are various similitudes
+and dissimilitudes, both internal and external, with married partners,
+n. 227. Various similitudes can be conjoined, but not with
+dissimilitudes, n. 228. The Lord provides similitudes for those who
+desire love truly conjugial, and if not on earth he yet provides them in
+heaven, n. 229. A man, according to the deficiency and loss of conjugial
+love, approaches to the nature of a beast, n. 230.
+
+ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, n.
+234-260.
+
+There are spiritual heat and spiritual cold; and spiritual heat is love,
+and spiritual cold is the privation thereof, n. 235. Spiritual cold in
+marriages is a disunion of souls and a disjunction of minds, whence come
+indifference, discord, contempt, disdain, and aversion; from which, in
+several cases, at length comes separation as to bed, chamber, and house,
+n. 236. There are several successive causes of cold, some internal, some
+external, and some accidental, n. 237. Internal causes of cold are from
+religion, n. 238, 239. Of internal causes of cold the first is the
+rejection of religion by each of the parties, n. 240. Of internal causes
+of cold the second is that one of the parties has religion and not the
+other, n. 241. Of internal causes of cold the third is, that one of the
+parties is of one religion and the other of another, n. 242. Of internal
+causes of cold the fourth is, the falsity of the religion, n. 243. With
+many, the above-mentioned are causes of internal cold, but not at the
+same time of external, n. 244, 245. There are also several external
+causes of cold, the first of which is dissimilitude of minds and manner,
+n. 246. Of external causes of cold the second is, that conjugial love is
+believed to be the same as adulterous love, only that the latter is not
+allowed by law, but the former is, n. 247. Of external causes of cold
+the third is, a striving for preeminence between married partners, n.
+248. Of external causes of cold the fourth is, a want of determination
+to any employment or business, whence comes wandering passion, n. 249.
+Of external causes of cold the fifth is, inequality of external rank and
+condition, n. 250. There are also causes of separation, n. 251. The
+first cause of legitimate separation is a vitiated state of mind, n.
+252. The second cause of legitimate separation is a vitiated state of
+body, n. 253. The third cause of legitimate separation is impotence
+before marriage, n. 254. Adultery is the cause of divorce, n. 255. There
+are also several accidental causes of cold; the first of which is, that
+enjoyment is common (or cheap), because continually allowed, n. 256. Of
+accidental causes of cold the second is, that living with a married
+partner, from a covenant and contract, seems forced and not free, n.
+257. Of accidental causes of cold the third is, affirmation on the part
+of the wife, and her talking incessantly about love, n. 258. Of
+accidental causes of cold the fourth is, the man's continually thinking
+that his wife is willing, and on the other hand, the wife's thinking
+that the man is not willing, n. 259. As cold is in the mind, it is also
+in the body; and according to the increase of that cold, the externals
+also of the body are closed, n. 260.
+
+ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES, n.
+271-292.
+
+In the natural world almost all are capable of being joined together as
+to external, but not as to internal affections, if these disagree and
+are apparent, n. 272. In the spiritual world all are conjoined according
+to internal, but not according to external affections, unless these act
+in unity with the internal, n. 273. It is the external affections,
+according to which matrimony is generally contracted in the world, n.
+274. But in case they are not influenced by internal affections which
+conjoin minds, the bonds of matrimony are loosed in the house, n. 275.
+Nevertheless those bonds must continue in the world till the decease of
+one of the parties, n. 276. In cases of matrimony, in which the internal
+affections do not conjoin, there are external affections, which assume a
+semblance of the internal, and tend to consociate, n. 277. Thence come
+apparent love, friendship, and favor between married partners, n. 278.
+These appearances are assumed conjugial semblances, and they are
+commendable, because useful and necessary, n. 279. These assumed
+conjugial semblances, in the case of a spiritual man conjoined to a
+natural, are founded in justice and judgement, n. 280. For various
+reasons, these assumed conjugial semblances with natural men are founded
+in prudence, n. 281. They are for the sake of amendment and
+accommodation, n. 282. They are for the sake of preserving order in
+domestic affairs, and for the sake of mutual aid, n. 283. They are for
+the sake of unanimity in the care of infants and the education of
+children, n. 284. They are for the sake of peace in the house, n. 285.
+They are for the sake of reputation out of the house, n. 286. They are
+for the sake of various favors expected from the married partner, or
+from his or her relations, and thus from the fear of losing such favors,
+n. 287. They are for the sake of having blemishes excused, and thereby
+of avoiding disgrace, n. 288. They are for the sake of reconciliations,
+n. 289. In case favor does not cease with the wife, when faculty ceases
+with the man, there may exist a friendship resembling conjugial
+friendship when the parties grow old, n. 290. There are various species
+of apparent love and friendship between married partners, one of whom is
+brought under the yoke, and therefore is subject to the other, n. 291.
+In the world there are infernal marriages between persons who interiorly
+are the most inveterate enemies, and exteriorly are as the closest
+friends, n. 292.
+
+ON BETROTHINGS AND NUPTIALS, n. 295-314.
+
+The right of choice belongs to the man, and not to the woman, n. 296.
+The man ought to court and intreat the woman respecting marriage with
+him, and not the woman the man, n. 297. The woman ought to consult her
+parents, or those who are in the place of parents, and then deliberate
+with herself before she consents, n. 298, 299. After a declaration of
+consent, pledges are to be given, n. 300. Consent is to be secured and
+established by solemn betrothing, n. 301. By betrothing, each party is
+prepared for conjugial love, n. 302. By betrothing, the mind of the one
+is united to the mind of the other, so as to effect a marriage of the
+spirit previous to a marriage of the body, n. 303. This is the case with
+those who think chastely of marriages; but it is otherwise with those
+who think unchastely of them, n. 304. Within the time of betrothing it
+is not allowable to be connected corporeally, n. 305. When the time of
+betrothing is completed, the nuptials ought to take place, n. 306.
+Previous to the celebration of the nuptials, the conjugial covenant is
+to be ratified in the presence of witnesses, n. 307. Marriage is to be
+consecrated by a priest, n. 308. The nuptials are to be celebrated with
+festivity, n. 309. After the nuptials, the marriage of the spirit is
+made also the marriage of the body, and thereby a full marriage, n. 310.
+Such is the order of conjugial love with its modes, from its first heat
+to its first torch, n. 311. Conjugial love precipitated without order
+and the modes thereof, burns up the marrows, and is consumed, n. 312.
+The states of the minds of each of the parties proceeding in successive
+order, flow into the state of marriage; nevertheless in one manner with
+the spiritual and in another with the natural, n. 313. There are
+successive and simultaneous order, and the latter is from the former and
+according to it, n. 314.
+
+ON REPEATED MARRIAGES, n. 317-355.
+
+After the death of a married partner, again to contract wedlock, depends
+on the preceding conjugial love, n. 318. After the death of a married
+partner, again to contract wedlock, depends also on the state of
+marriage in which the parties had lived, n. 319. With those who have not
+been in love truly conjugial, there is no obstacle or hindrance to their
+again contracting wedlock, n. 320. Those who had lived together in love
+truly conjugial, are unwilling to marry again, except for reasons
+separate from conjugial love, n. 321. The state of a marriage of a youth
+with a maiden differs from that of a youth with a widow, n. 322. Also
+the state of marriage of a widower with a maiden differs from that of a
+widower with a widow, n. 323. The varieties and diversities of these
+marriages, as to love and its attributes, are innumerable, n. 324. The
+state of a widow is more grievous that that of a widower n. 325.
+
+ON POLYGAMY, n. 332-352.
+
+Love truly conjugial can only exist with one wife, consequently neither
+can friendship, confidence, ability truly conjugial, and such a
+conjunction of minds that two may be one flesh, n. 333, 334. Thus
+celestial blessedness, spiritual satisfactions, and natural delights,
+which from the beginning were provided for those who are in love truly
+conjugial, can only exist with one wife, n. 335. All those things can
+only exist from the Lord alone; and they do not exist with any but those
+who come to him alone, and live according to his commandments, n. 336.
+Consequently love truly conjugial with its felicities can only exist
+with those who are of the Christian church, n. 337. Therefore a
+Christian is not allowed to marry more than one wife, n. 338. If a
+Christian marries several wives, he commits not only natural but also
+spiritual adultery, n. 339. The Israelitish nation was permitted to
+marry several wives, because they had not the Christian church, and
+consequently love truly conjugial could not exist with them, n. 340. At
+this day the Mahometans are permitted to marry several wives, because
+they do not acknowledge the Lord Jesus Christ to be one with Jehovah the
+Father, and thereby to be the God of heaven and earth, and hence cannot
+receive love truly conjugial, n. 341. The Mahometan heaven is out of the
+Christian heaven, and is divided into two heavens, the inferior and the
+superior; and only those are elevated into their superior heaven, who
+renounce concubines, and live with one wife, and acknowledge our Lord as
+equal to God the Father, to whom is given dominion over heaven and
+earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial
+chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A
+polygamist, so long as he remains such, cannot become spiritual, n. 347.
+Polygamy is not sin with those who live in it from a religious notion,
+n. 348. Polygamy is not sin with those who are in ignorance respecting
+the Lord, n. 349, 350. Of these, although polygamists, such are saved as
+acknowledge a God, and from a religious notion live according to the
+civil laws of justice, n. 351. But none either of the latter or of the
+former can be associated with the angels in the Christian heavens, n.
+352.
+
+ON JEALOUSY, n. 357-379.
+
+Zeal considered in itself is like the ardent fire of love, n. 358. The
+burning or flame of that love, which is zeal, is a spiritual burning or
+flame, arising from an infestation and assault of the love, n. 356-361.
+The quality of a man's zeal is according to the quality of his love;
+thus it differs according as the love is good or evil, n. 362. The zeal
+of a good love and the zeal of an evil love, are alike in externals, but
+altogether different in internals, n. 363, 364. The zeal of a good love
+in its internals contains a hidden store of love and friendship: but the
+zeal of an evil love in its internals contains a hidden store of hatred
+and revenge, n. 365, 366. The zeal of conjugial love is called jealousy,
+n. 367. Jealousy is like an ardent fire against those who infest love
+exercised towards a married partner, and like a terrible fear for the
+loss of that love, n. 368. There is spiritual jealousy with monogamists,
+and natural with polygamists, n. 369, 370. Jealousy with those married
+partners who tenderly love each other, is a just grief grounded in sound
+reason, lest conjugial love should be divided, and should thereby
+perish, n. 371, 372. Jealousy, with married partners who do not love
+each other, is grounded in several causes; arising in some instances
+from various mental weaknesses, n. 373-375. In some instances there is
+not any jealousy; and this also from various causes, n. 376. There is a
+jealousy also in regard to concubines, but not such as in regard to
+wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378.
+The jealousy of men and husbands is different from that of women and
+wives, n. 379.
+
+ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n.
+385-414.
+
+Two universal spheres proceed from the Lord to preserve the universe in
+its created state; of which the one is the sphere of procreating, and
+the other the sphere of protecting the things procreated, n. 386. These
+two universal spheres make a one with the sphere of conjugial love and
+the sphere of the love of infants, n. 387. These two spheres universally
+and singularly flow into all things of heaven and all things of the
+world, from first to last, n. 388-390. The sphere of the love of infants
+is a sphere of protection and support of those who cannot protect and
+support themselves, n. 391. This sphere affects both the evil and the
+good, and disposes every one to love, protect, and support his offspring
+from his own love, n. 392. This sphere principally affects the female
+sex, thus mothers; and the male sex, or fathers, by derivation from
+them, n. 393. This sphere is also a sphere of innocence and peace (from
+the Lord,) n. 394. The sphere of innocence flows into infants, and
+through them into the parents, and affects them, n. 395. It also flows
+into the souls of the parents, and unites with the same sphere with the
+infants; and it is principally insinuated by means of the touch, n. 396,
+397. In the degree in which innocence retires from infants, affection
+and conjunction also abate, and this successively, even to separation,
+n. 398. A state of rational innocence and peace with parents towards
+infants, is grounded in the circumstance, that they know nothing and can
+do nothing from themselves, but from others, especially from the father
+and mother; and this state successively retires, in proportion as they
+know and have ability from themselves, and not from others, n. 399. The
+sphere of the love of procreating advances in order from the end through
+causes into effects, and makes periods; whereby creation is preserved in
+the state foreseen and provided for, n. 400, 401. The love of infants
+descends, and does not ascend, n. 402. Wives have one state of love
+before conception, and another state after, even to the birth, n. 403.
+With parents conjugial love is conjoined with the love of infants by
+spiritual causes, and thence by natural, n. 404. The love of infants and
+children is different with spiritual married partners from what it is
+with natural, n. 405-407. With the spiritual, that love is from what is
+interior or prior, but with the natural, from what is exterior or
+posterior, n. 408. In consequence hereof that love prevails with married
+partners who mutually love each other, and also with those who do not at
+all love each other, n. 409. The love of infants remains after death,
+especially with women, n. 410. Infants are educated under the Lord's
+auspices by such women, and grow in stature and intelligence as in the
+world, n. 411, 412. It is there provided by the Lord, that with those
+infants the innocence of infancy becomes the innocence of wisdom, (and
+thus they become angels) n. 413, 414.
+
+
+PART THE SECOND.
+
+PRELIMINARY NOTE BY THE EDITOR.
+
+ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443.
+
+It is not known what adulterous love is, unless it be known what
+conjugial love is, n. 424. Adulterous love is opposed to conjugial love,
+n. 425. Adulterous love is opposed to conjugial love, as the natural man
+viewed in himself is opposed to the spiritual man, n. 426. Adulterous
+love is opposed to conjugial love, as the connubial connection of what
+is evil and false is opposed to the marriage of good and truth, n. 427,
+428. Hence adulterous love is opposed to conjugial love as hell is to
+heaven, n. 429. The impurity of hell is from adulterous love, and the
+purity of heaven from conjugial love, n. 430. In the church, the
+impurity and the purity are similarly circumstanced, n. 431. Adulterous
+love more and more makes a man (_homo_) not a man (_homo_), and a man
+(_vir_) not a man (_vir_); and conjugial love makes a man (_homo_) more
+and more a man (_homo_) and a man (_vir_), n. 432, 433. There are a
+sphere of adulterous love and a sphere of conjugial love, n. 434. The
+sphere of adulterous love ascends from hell, and the sphere of conjugial
+love descends from heaven, n. 435. In each world those two spheres meet,
+but do not unite, n. 436. Between those two spheres there is an
+equilibrium, and man is in it, n. 437. A man can turn himself to
+whichever sphere he pleases; but so far as he turns himself to the one,
+so far he turns himself from the other, n. 438. Each sphere brings with
+it delights, n. 439. The delights of adulterous love commence from the
+flesh, and are of the flesh even in the spirit; but the delights of
+conjugial love commence in the spirit, and are of the spirit even in the
+flesh, n. 440, 441, The delights of adulterous love are the pleasures of
+insanity; but the delights of conjugial love are the delights of wisdom,
+n. 442, 443.
+
+ON FORNICATION, n. 444*-460.
+
+Fornication is of the love of the sex, n. 445. The love of the sex, from
+which fornication is derived, commences when a youth begins to think and
+act from his own understanding, and his voice to be masculine, n. 446.
+Fornication is of the natural man, n. 447. Fornication is lust, but not
+the lust of adultery, n. 448, 449. With some men, the love of the sex
+cannot without hurt be totally checked from going forth into
+fornication, n. 450. Therefore in populous cities public stews are
+tolerated, n. 451. Fornication is light, so far as it looks to conjugial
+love, and gives this love the preference, n. 452. The lust of
+fornication is grievous, so far as it looks to adultery, n. 453. The
+lust of fornication is more grievous as it verges to the desire of
+varieties and of defloration, n. 454. The sphere of the lust of
+fornication, such as it is in the beginning, is a middle sphere between
+the sphere of adulterous love and the sphere of conjugial love, and
+makes an equilibrium, n. 455. Care is to be taken, lest by immoderate
+and inordinate fornications conjugial love be destroyed, n. 456.
+Inasmuch as the conjugial principle of one man with one wife is the
+jewel of human life, and the reservoir of the Christian religion, n.
+457, 458. With those who, from various reasons, cannot as yet enter into
+marriage, and from their passion for the sex, cannot moderate their
+lusts, this conjugial principle may be preserved, if the vague love of
+the sex be confined to one mistress, n. 459. Keeping a mistress is
+preferable to vague amours, provided only one be kept, and she be
+neither a maiden nor a married woman, and the love of the mistress be
+kept separate from conjugial love, n. 460.
+
+ON CONCUBINAGE, n. 462-476.
+
+There are two kinds of concubinage, which differ exceedingly from each
+other, the one conjointly with a wife, the other apart from a wife, n.
+463. Concubinage conjointly with a wife, is altogether unlawful for
+Christians, and detestable, n. 464. It is polygamy, which has been
+condemned, and is to be condemned by the Christian world, n. 465. It is
+an adultery whereby the conjugial principle, which is the most precious
+jewel of the Christian life, is destroyed, n. 466. Concubinage apart
+from a wife, when it is engaged in from causes legitimate, just, and
+truly excusatory, is not unlawful, n. 467. The legitimate causes of this
+concubinage are the legitimate causes of divorce, while the wife is
+nevertheless retained at home, n. 468, 469. The just causes of this
+concubinage are the just causes of separation from the bed, n. 470. Of
+the excusatory causes of this concubinage some are real and some not, n.
+471. The really excusatory causes are such as are grounded in what is
+just, n. 472, 473. The excusatory causes which are not real are such as
+are not grounded in what is just, although in the appearance of what is
+just, n. 474. Those who, from causes legitimate, just, and really
+excusatory, are engaged in this concubinage, may at the same time be
+principled in conjugial love, n. 475. While this concubinage continues,
+actual connection with a wife is not allowable, n. 476.
+
+ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499.
+
+There are three genera of adulteries,--simple, duplicate, and
+triplicate, n. 479. Simple adultery is that of an unmarried man with
+another's wife, or of an unmarried woman with another's husband, n. 480,
+481. Duplicate adultery is that of a husband with another's wife, or of
+a wife with another's husband, n. 482, 483. Triplicate adultery is with
+relations by blood, n. 484. There are four degrees of adulteries,
+according to which they have their predications, their charges of blame,
+and after death their imputation, n. 485. Adulteries of the first degree
+are adulteries of ignorance, which are committed by those who cannot as
+yet, or cannot at all, consult the understanding, and thence check them,
+n. 486. In such cases adulteries are mild, n. 487. Adulteries of the
+second degree are adulteries of lust, which are committed by those who
+indeed are able to consult the understanding, but from accidental causes
+at the moment are not able, n. 488. Adulteries committed by such persons
+are imputatory, according as the understanding afterwards favors them or
+not, n. 489. Adulteries of the third degree are adulteries of the
+reason, which are committed by those who with the understanding confirm
+themselves in the persuasion that they are not evils of sin, n. 490. The
+adulteries committed by such persons are grievous, and are imputed to
+them according to confirmations, n. 491. Adulteries of the fourth degree
+are adulteries of the will, which are committed by those who make them
+lawful and pleasing, and who do not think them of importance enough to
+consult the understanding respecting them, n. 492. The adulteries
+committed by these persons are exceedingly grievous, and are imputed to
+them as evils of purpose, and remain in them as guilt, n. 493.
+Adulteries of the third and fourth degree are evils of sin, according to
+the quantity and quality of understanding and will in them, whether they
+are actually committed or not, n. 494. Adulteries grounded in purpose of
+the will, and adulteries grounded in confirmation of the understanding,
+render men natural, sensual, and corporeal, n. 495, 496. And this to
+such a degree, that at length they reject from themselves all things of
+the church and of religion, n. 497. Nevertheless they have the powers of
+human rationality like other men, n. 498. But they use that rationality
+while they are in externals, but abuse it while they are in externals,
+n. 499.
+
+ON THE LUST OF DEFLORATION, n. 501-505.
+
+The state of a virgin or undeflowered woman before and after marriage,
+n. 502. Virginity is the crown of chastity and the certificate of
+conjugial love, n. 503. Defloration, without a view to marriage as an
+end, is the villany of a robber, n. 504. The lot of those who have
+confirmed themselves in the persuasion that the lust of defloration is
+not an evil of sin, after death is grievous, n. 505.
+
+ON THE LUST OF VARIETIES, n. 506-510.
+
+By the lust of varieties is meant the entirely dissolute lust of
+adultery, n. 507. That lust is love, and at the same time loathing, in
+regard to the sex, n. 508. The lot of those (who have been addicted to
+that lust) after death is miserable, since they have not the inmost
+principle of life, n. 510.
+
+ON THE LUST OF VIOLATION, n. 511, 512.
+
+ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514.
+
+ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL
+MARRIAGE, n. 515-520.
+
+ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531.
+
+The evil in which every one is principled, is imputed to him after
+death; and so also the good, n. 524. The transference of the good of one
+person into another is impossible, n. 525. Imputation, if by it is meant
+such transference, is a frivolous term, n. 526. Evil or good is imputed
+to every one according to the quality of his will and of his
+understanding, n. 527-529. Thus adulterous love is imputed to every one,
+n. 530. Thus also conjugial love is imputed to every one, n. 531.
+
+
+INDEX TO THE MEMORABLE RELATIONS.
+
+
+Conjugial love seen in its form with two conjugial partners, who were
+conveyed down from heaven in a chariot, n. 42, 43.
+
+Three novitiates from the world receive information respecting marriages
+in heaven, n. 44.
+
+On the chaste love of the sex, n. 55.
+
+On the temple of wisdom, where the causes of beauty in the female sex
+are discussed by wise ones, n. 56.
+
+On conjugial love with those who lived in the golden age, n. 75.
+
+On conjugial love with those who lived in the silver age, n. 76.
+
+On conjugial love with those who lived in the copper age, n. 77.
+
+On conjugial love with those who lived in the iron age, n. 78.
+
+On conjugial love with those who lived after those ages, n. 79, 80.
+
+On the glorification of the Lord by the angels in the heavens, on
+account of his advent, and of conjugial love, which is to be restored at
+that time, n. 81.
+
+On the precepts of the New Church, n. 82.
+
+On the origin of conjugial love, and of its virtue or potency, discussed
+by an assembly of the wise from Europe, n. 103, 104.
+
+On a paper let down from heaven to the earth, on which was written, The
+marriage of good and truth, n. 115.
+
+What the image and likeness of God is, and what the tree of life, and
+the tree of the knowledge of good and evil, n. 132-136.
+
+Two angels out of the third heaven give information respecting conjugial
+love there, n. 137.
+
+On the ancients in Greece, who inquired of strangers, What news from the
+earth? Also, on men found in the woods, n. 151*-154*.
+
+On the golden shower and hall, where the wives said various things
+respecting conjugial love, n. 155*.
+
+The opinion of the ancient sophi in Greece respecting the life of men
+after death, n. 182.
+
+On the nuptial garden called Adramandoni, where there was a conversation
+respecting the influx of conjugial love, n. 183.
+
+A declaration by the ancient sophi in Greece respecting employments in
+heaven, n. 207.
+
+On the golden shower and hall, where the wives again conversed
+respecting conjugial love, n. 208.
+
+On the judges who were influenced by friendship, of whom it was
+exclaimed, O how just! n. 231.
+
+On the reasoners, of whom it was exclaimed, O how learned! n. 232.
+
+On the confirmatory, of whom it was exclaimed, O how wise! n. 233.
+
+On those who are in the love of ruling from the love of self, n.
+261-266.
+
+On those who are in the love of possessing all things of the world, n.
+267, 268.
+
+On Lucifer, n. 269.
+
+On conjugial cold, n. 270.
+
+On the seven wives sitting on a bed of roses, who said various things
+respecting conjugial love, n. 293.
+
+Observations by the same wives on the prudence of women, n. 294.
+
+A discussion what the soul is, and what is its quality, n. 315.
+
+On the garden, where there was a conversation respecting the divine
+providence in regard to marriages, n. 316.
+
+On the distinction between what is spiritual and what is natural, n.
+326-329.
+
+Discussions, whether a woman who loves herself for her beauty, loves her
+husband; and whether a man who loves himself for his intelligence, loves
+his wife, n. 330, 331.
+
+On self-prudence, n. 353.
+
+On the perpetual faculty of loving a wife in heaven, n. 355, 356.
+
+A discussion, whether nature is of life, or life of nature; also
+respecting the centre and expanse of life and nature, n. 380.
+
+Orators delivering their sentiments on the origin of beauty in the
+female sex, n. 381-384.
+
+That all things which exist and take place in the natural world, are
+from the Lord through the spiritual world, n. 415-422.
+
+On the angels who were ignorant of the nature and meaning of adultery,
+n. 444.
+
+On delight, which is the universal of heaven and hell, n. 461.
+
+On an adulterer who was taken up into heaven, and there saw things
+inverted n. 477.
+
+On three priests who were accused by adulterers, n. 500.
+
+That determined and confirmed adulterers do not acknowledge anything of
+heaven and the church, n. 521, 522.
+
+On the new things revealed by the Lord, n. 532.
+
+
+
+INDEX TO CONJUGIAL LOVE.
+
+       *       *       *       *       *
+
+_The Numbers refer to the Paragraphs, and not to the Pages_.
+
+       *       *       *       *       *
+
+ABOMINATION OF DESOLATION. Matt. xxiv. 15, signifies the falsification
+and deprivation of all truth, 80.
+
+ABSENCE in the spiritual world, its cause, 171.
+
+ACTION.--In all conjunction by love there must be action, reception, and
+reaction, 293. From the will, which in itself is spiritual, actions
+flow, 220.
+
+ACTIVITY is one of the moral virtues which respect life, and enter into
+it, 164. The activity of love makes a sense of delight, 461. The influx
+of Love and wisdom from the Lord is the essential activity from which
+comes all delight, 461. From conjugial love, as from a fountain, issue
+the activities and alacrities of life, 249.
+
+ACTORS.--In heaven, out of the cities, are exhibited stage
+entertainments, wherein the actors represent the various virtues and
+graces of moral life, 17, 79.
+
+ACTUALLY, 66, 98, 178, &c.
+
+_Obs._--This expression is used to distinguish _Actualiter_ from
+_Realiter_, of which the author also makes use; thus between _actually_
+and _really_, there is the same distinction as between _actual_ taken in
+a philosophical sense, and _real_.
+
+ACUTION.--The spiritual purification of conjugial love may be compared
+with the purification of natural spirits effected by chemists, and
+called acution, 145.
+
+ADAM.--In what his sin consisted, 444. Error of those who believe that
+Adam was wise and did good from himself, and that this was his state of
+integrity, 135. The evil in which each man is born, is not derived
+hereditarily from Adam, but from his parents, 525. If it is believed
+that the guilt of Adam is inscribed on all the human race, it is because
+few reflect on any evil in themselves, and thence know it, 525. Adam and
+man are one expression in the Hebrew tongue, 156*.
+
+ADJUNCTION.--The union of the soul and mind of one married partner to
+those of the other, is an actual adjunction, and cannot possibly be
+dissolved, 321. This adjunction is close and near according to the love,
+and approaching to contact with those who are principled in love truly
+conjugial, 158. It may be called spiritual cohabitation, which takes
+place with married partners who love each other tenderly, however remote
+their bodies may be from each other, 158.
+
+ADMINISTRATIONS in the spiritual world, 207. The discharge of them is
+attended with delight, 207.
+
+ADMINISTRATORS.--In the spiritual world there are administrators, 207.
+
+ADORATIONS.--Why the ancients in their adorations turned their faces to
+the rising sun, 342.
+
+ADRAMANDONI is the name of a garden in the spiritual world; this word
+signifies the delight of conjugial love, 183.
+
+ADULTERERS.--As soon as a man actually becomes an adulterer, heaven is
+closed to him, 500. Adulterers become more and more not men, 432. There
+are four kinds of adulterers:--1st, Adulterers from a purposed principle
+are those who are so from the lust of the will; 2d, adulterers from a
+confirmed principle are those who are so from the persuasion of the
+understanding; 3d, adulterers from a deliberate principle are those who
+are so from the allurements of the senses; 4th, adulterers from a
+non-deliberate principle are those who are not in the faculty or not in
+the liberty of consulting the understanding, 432. Those of the two
+former kinds become more and more not men, but the two latter kinds
+become men as they recede from those errors, 432. Reasonings of
+adulterers, 500. Every unclean principle of hell is from adulterers,
+500, 477. Whoever is in spiritual adultery is also in natural adultery,
+520.
+
+ADULTERERS from a deliberate principle and from a non-deliberate
+principle, 432.
+
+ADULTERY, by, is meant scortation opposite to marriage, 480. The
+horrible nature of adultery, 483. Spiritual adultery is the connection
+of evil and the false, 520. Adulteries are the complex of all evils,
+356. Why hell in the total is called adultery, 520. There are three
+genera of adulteries, simple, duplicate, and triplicate, 478, 484. There
+are four degrees of adulteries, according to which they have their
+predications, their charges of blame, and after death, their
+imputations, 485-499:--1st, Adulteries of ignorance, &c., 486, 487; 2d,
+adulteries of lust, 488, 489; 3d, adulteries of the reason or
+understanding, &e., 490, 491; 4th, adulteries of the will, 492, 493. The
+distinction between adulteries of the will and those of the
+understanding, 490. The adultery of the reason is less grievous than the
+adultery of the will, 490.--Accessories of adultery and aggravations of
+it, 454. Adultery is the cause of divorce, 255. Representative of
+adultery in its business, 521.
+
+AFFECT.
+
+_Obs._--This word signifies to impress with affection either good or
+bad.
+
+AFFECTIONS which are merely derivations of the love, form the will, and
+make and compose it, 197. Every affection of love belongs to the will,
+for what a man loves, that he also wills, 196. Every affection has its
+delight, 272. Affections, with the thoughts thence derived, appertain to
+the mind, and sensations, with the pleasures thence derived, appertain
+to the body, 273. In the natural world, almost all are capable of being
+joined together as to external affections, but not as to internal
+affections, if these disagree and appear, 272. In the spiritual world
+all are conjoined as to internal affections, but not according to
+external, unless these act in unity with the internal, 273. The
+affections according to which wedlock is commonly contracted in the
+world, are external, 274; but in that case they are not influenced by
+internal affections, which conjoin minds, the bonds of wedlock are
+loosed in the house, 275. By internal affections are meant the mutual
+inclinations which influence the mind of each of the parties from
+heaven; whereas by external affections are meant the inclinations which
+influence the mind of each of the parties from the world, 277. The
+external affections by death follow the body, and are entombed with it,
+those only remaining which cohere with internal principles, 320. Women
+were created by the Lord affections of the wisdom of men, 56. Their
+affection of wisdom is essential beauty, 56. All the angels are
+affections of love in a human form, 42: the ruling affection itself
+shines forth from their faces; and from their affection, and according
+to it, the kind and quality of their raiment is derived and determined,
+42.
+
+AFFLICTION, great, Matt. xxiv. 21, signifies the state of the church
+infested by evils and falses, 80.
+
+AFFLUX, 293.
+
+_Obs._--Afflux is that which flows _upon_ or _towards_, and remains
+generally in the external, without penetrating interiorly, _A.C._, n.
+7955. Efflux is that which flows _from_, and is generally predicated of
+that which proceeds from below upwards. Influx is that which flows
+_into_, or which penetrates interiorly, provided it meets with no
+obstacle; it is generally used when speaking of that which comes from
+above, thus from heaven, that is, from the Lord through heaven.
+
+AFRICANS more intelligent than the learned of Europe, 114.
+
+AGE.--The common states of a man's life are called infancy, childhood,
+youth, manhood, and old age, 185. Unequal ages induce coldness in
+marriage, 250. In the heavens there is no inequality of age, all there
+are in one flower of youth, and continue therein to eternity, 250.
+Golden age, 75. Silver age or period, 76. Copper age, 77. Iron age, 78.
+Age of iron mixed with miry clay, 79. Age of gold, 42, 75; of silver,
+76; of copper, 77; of iron, 78; of iron mixed with clay, 79. The ages of
+gold, silver, and copper are anterior to the time of which we have any
+historical records, 73. Men of the golden age knew and acknowledged that
+they were forms receptive of life from God, and that on this account
+wisdom was inscribed on their souls and hearts, and hence that they saw
+truth from the light of truth, and by truths perceived good from the
+delight of the love thereof, 153*. All those who lived in the silver age
+had intelligence grounded in spiritual truths, and thence in natural
+truths, 76.
+
+AID, mutual, of husband and wife, 176.
+
+ALACRITY is one of those moral virtues which have respect to life, and
+enter into it, 164.
+
+ALCOHOL.--Wisdom purified may be compared with alcohol, which is a
+spirit highly rectified, 145.
+
+ALCORAN, 342.
+
+ALPHA, the, and the Omega.--Why the Lord is so called, 326.
+
+ALPHABET in the spiritual world, each letter of it is significative,
+326.
+
+AMBASSADOR in the spiritual world discussing with two priests on the
+subject of human prudence, 354.
+
+ANCIENTS.--Of marriages among the ancients, and the most ancient, 75,
+77. The most ancient people in this world did not acknowledge any other
+wisdom than the wisdom of life; but the ancient people acknowledged the
+wisdom of reason as wisdom, 130. Precepts concerning marriages left by
+the ancient people to their posterity, 77. Angels are men; their form is
+the human form, 30. They appear to man when the eyes of his spirit are
+opened, 30. All the angels are affections of love in the human form, 42.
+Angels who are loves, and thence wisdoms, are called celestial, and with
+them conjugial love is celestial; angels who are wisdoms, and thence
+loves, are called spiritual, and similar thereto is their conjugial
+principle, 64. There are among the angels some of a simple, and some of
+a wise character, and it is the part of the wise to judge, when the
+simple, from their simplicity and ignorance, are doubtful about what is
+just, or through mistake wander from it, 207. Every angel has conjugial
+love with its virtue, ability, and delights, according to his
+application to the genuine use in which he is, 207. Every man has angels
+associated to him from the Lord, and such is his conjunction with them,
+that if they were taken away, he would instantly fall to pieces, 404.
+
+ANGER.--Why it is attributed to the Lord, 366.
+
+ANIMALS.--Wonderful things conspicuous in the productions of animals,
+416. Every animal is led by the love implanted in his science, as a
+blind person is led through the streets by a dog, 96. See _Beasts_.
+
+ANIMUS.--By _animus_ is meant the affections, and thence the external
+inclinations, which are principally insinuated after birth by education,
+social intercourse, and consequent habits of life, 246.
+
+_Obs._--These affections and inclinations constitute a sort of inferior
+mind.
+
+ANTIPATHY.--In the spiritual world, antipathies are not only felt, but
+also appear in the face, the discourse, and the gesture, 273. It is
+otherwise in the natural world, where antipathies may be concealed, 272.
+Among certain married partners in the natural world, there is an
+antipathy in their internals, and an apparent sympathy in their
+externals, 292. Antipathy derives its origin from the opposition of
+spiritual spheres which emanate from subjects, 171.
+
+ANTIQUITY.--Memorable things of antiquity seen in heaven amongst a
+nation that lived in the copper age, 77.
+
+AORTA, 315.
+
+APES.--Of those in hell who appear like apes, 505.
+
+APOCALYPSE.--A voice from heaven commanded Swedenborg to apply to the
+work begun in the Apocalypse, and finish it within two years, 522, 532.
+
+APOPLEXY.--Permanent infirmity, arising from apoplexy, a cause of
+separation, 253, 470.
+
+APPEARANCE.--Spaces in the spiritual world are appearances; distances,
+also, and presences are appearances, 158. The appearances of distances
+and presences there, are according to the proximities, relationships,
+and affinities of love, 158. Those things which, from their origin, are
+celestial and spiritual, are not in space, but in the appearances of
+space, 158.
+
+_Obs._--Those things which in the spiritual world are present to the
+sight of spirits and angels are called _appearances_; those things are
+called appearances, because, corresponding to the interiors of spirits
+and of angels, they vary according to the states of those interiors.
+There are real appearances and appearances unreal; the unreal
+appearances are those which do not correspond to the interiors. See
+_Heaven and Hell_.
+
+APPROPRIATION of evil how it is effected, 489.
+
+ARCANA of wisdom respecting conjugial love; it is important that they
+should be discovered, 43. Arcana of conjugial love concealed with wives,
+166, 155*, 293. Arcanum relative to conception, which takes place though
+the souls of two married partners be disjoined, 245. Arcanum respecting
+the actual habitation of every man in some society, either of heaven or
+hell, 530. Arcana known to the ancients, and at this day lost, 220.
+Arcana revealed, which exceed in excellence all the arcana heretofore
+revealed since the beginning of the church, 532. These arcana are yet
+reputed on earth as of no value, 533.
+
+ARCHITECTONIC ART, the, is in its essential perfection in heaven, and
+hence are derived all the rules of that art in the world, 12.
+
+ARISTIPPUS, 151*.
+
+ARISTOTLE, 151*.
+
+ARMIES of the Lord Jehovah. Thus the most ancient people called
+themselves, 75.
+
+ARTIFICERS in the spiritual world, 207: wonderful works which they
+execute there, 207.
+
+AS FROM HIMSELF, 132, 134, 269, 340.
+
+ASSAULT.--How love defends itself when assaulted, 361.
+
+ASSES.--Of those who, in the spiritual world, appear at a distance like
+asses heavily laden, 232. Blazing ass upon which a pope was seated in
+hell, 265.
+
+ASSOCIATE, to.--All in the heavens are associated according to
+affinities and relationships of love, and have habitations accordingly,
+50.
+
+ASTRONOMY is one of those sciences by which an entrance is made into
+things rational, which are the ground of rational wisdom, 163.
+
+ATHEISTS, who are in the glory of reputation arising from self-love, and
+thence in a high conceit of their own intelligence, enjoy a more sublime
+rationality than many others; the reason why, 269. Why the understanding
+of atheists, in spiritual light, appeared open beneath but closed above,
+421.
+
+ATHENAEUM, city of, in the spiritual world, 151*, 182, 207. Sports of
+the Athenaeides, 207. These games were spiritual exercises, 207.
+
+ATMOSPHERES.--The world is distinguished into regions as to the
+atmospheres, the lowest of which is the watery, the next above is the
+aerial, and still higher is the etherial, above which there is also the
+highest, 188, The reason why the atmosphere appears of a golden color in
+the heaven in which the love of uses reigns, 266.
+
+AURA.--Thus the superior atmosphere is named, 145. The aura is the
+continent of celestial light and heat, or of the wisdom and love in
+which the angels are principled, 145. See _Atmospheres_.
+
+AUTHORESSES, learned.--Examination of their writings in the spiritual
+world in their presence, 175.
+
+AVERSION between married partners arises from spiritual cold, 236.
+Whence arises aversion on the part of the husband towards the wife, 305.
+Aversion between married partners arises from a disunion of souls and a
+disjunction of minds, 236.
+
+BACK, the.--The sphere which issues forth from man encompasses him on
+the back and on the breast, lightly on the back, but more densely on the
+breast, 171, 224. The effect of this on married partners, who are of
+different minds and discordant affections. 171.
+
+BALANCE.--Love truly conjugal is like a balance in which the
+inclinations for iterated marriages are made, 318. The mind is kept
+balancing to another marriage, according to the degree of love in which
+it was principled in the former marriage, 318.
+
+BANK of roses, 8, 294.
+
+BATS, in the spiritual world, are correspondences and consequent
+appearances of the thoughts of confirmators, 233.
+
+BEARS signify those who read the Word in the natural sense, and see
+truths therein, without understanding, 193. Those who only read the
+Word, and imbibe thence nothing of doctrine, appear at a distance, in
+the spiritual world, like bears, 78.
+
+BEASTS are born into natural loves, and thereby into sciences
+corresponding to them; still they do not know, think, understand, and
+relish any sciences, but are led through them by their loves, almost as
+blind persons are led through the streets by dogs, 134. Beasts are born
+into all the sciences of their loves, thus into all that concerns their
+nourishment, habitation, love of the sex, and the education of their
+young, 133. Difference between man and beasts, 133, 134. Every beast
+corresponds to some quality, either good or evil, 76. Beasts in the
+spiritual world are representative, but in the natural world they are
+real, 133. Wild beasts in the spiritual world are correspondences, and
+thus representatives of the lusts in which the spirits are, 79. The
+state of men compared with that of beasts, 151*. Men like beasts, found
+in the forests, 151*. Beast-men, 233.
+
+BEAUTY.--The affection of wisdom is essential beauty, 56. Cause of
+beauty in the female sex, 56. Women have a two-fold beauty, one natural,
+which is that of the face and the body, and the other spiritual, which
+is that of the love and manners, 330. Beauty in the spiritual world is
+the form of the love and manners, 330. Discussion on the beauty of
+woman, 330. Origin of that beauty, 382-384. Ineffable beauty of a wife
+in the third heaven, 42.
+
+BEES.--Their wonderful instinct, 419.
+
+BEHIND.--In the spiritual world, it is not allowed any one to stand
+behind another, and speak to him, 444.
+
+BEINGS.--The desire to continue in its form is implanted by creation in
+all living beings, 361.
+
+BENEVOLENCE is one of those virtues which have respect to life and enter
+into it, 164.
+
+BETROTHINGS, of, 295-314. Reasons of betrothings, 301. By betrothing
+each party is prepared for conjugial love, 302. By betrothing, the mind
+of one is conjoined to the mind of the other, so as to effect a marriage
+of the spirit, previous to marriage, 303, 305. Of betrothings in heaven,
+20; 21.
+
+BIRDS in the spiritual world are representative forms, 76. Every bird
+corresponds to some good or bad quality, 76.
+
+BIRDS OF PARADISE.--In heaven the forms under which the chaste delights
+of conjugial love are presented to the view, are birds of paradise, &c.,
+430. A pair of birds of paradise represent the middle region of
+conjugial love, 270.
+
+BLESSEDNESS, 69, 180. Love receives its blessedness from communication
+by uses with others, 266. The infinity of all blessedness is in the
+Lord, 335.
+
+BLESSING of marriages by the priests, 308
+
+BLUE.--What the color blue signifies, 76.
+
+BODY, the material, is composed of watery and earthy elements, and of
+aerial vapors thence arising, 192. The material body of man is
+overcharged with lusts, which are in it as dregs that precipitate
+themselves to the bottom when the must of wine is clarified, 272. Such
+are the constituent substances of which the bodies of men in the world
+are composed, 272. The bodies of men viewed interiorly are merely forms
+of their minds exteriorly organized to effect the purposes of the soul,
+310. See _Mind_. Every thing which is done in the body is from a
+spiritual origin, 220. All things which are done in the body by man flow
+in from his spirit, 310. Man when stripped of his body is in his
+internal affections, which his body had before concealed, 273. What is
+in the spirit as derived from the body does not long continue, but the
+love which is in the spirit and is derived from the body does continue,
+162, 191. Marriages of the spirit ought to precede marriages of the
+body, 310.
+
+BOND.--The internal or spiritual bond must keep the external or natural
+in its order and tenor, 320. Wives love the bonds of marriage if the men
+do, 217. Unless the external affections are influenced by internal,
+which conjoin minds, the bonds of wedlock are loosed in the house, 275.
+
+BOOKS.--In heaven, as in the world, there are books, 207.
+
+BORN, to be.--Man is born in total ignorance, 134. Every man by birth is
+merely corporeal, and from corporeal he becomes natural more and more
+interiorly, and thus rational, and at length spiritual, 59, 305, 447. He
+becomes rational in proportion as he loves intelligence, and spiritual
+if he loves wisdom, 94, 102. Man is not born into any knowledge, and if
+he does not receive instruction from others, is viler than a beast, 350.
+Man is born without sciences, to the end that he may receive them all,
+and he is born into no love, to the intent that he may come into all
+love, 134. Every man is born for heaven and no one for hell, and every
+one comes into heaven (by influence) from the Lord, and into hell (by
+influence) from self, 350.
+
+BREAST, the, of man signifies wisdom, 198. All things which by
+derivation from the soul and mind have their determination in the body,
+first flow into the bosom, 179. The breast is as it were a place of
+public assembly, and a royal council chamber, and the body is as a
+populous city around it, 179. The sphere of the man's life encompasses
+him more densely on the breast, but lightly on the back, 171, 224. See
+_Back_.
+
+BRETHREN.--The Lord calls those brethren and sisters who are of his
+church, 120.
+
+BRIDE.--The church in the Word is called the bride and wife, 117.
+Clothing of a bride in heaven, 20.
+
+BRIDEGROOM.--The Lord in the Word is called the bridegroom and husband,
+117. Clothing of a bridegroom in heaven, 20.
+
+BRIMSTONE signifies the love of what is false, 80. Lakes of fire and
+brimstone, 79, 80.
+
+CABINET of antiquities in the spiritual world, 77.
+
+CALF, a golden, signifies the pleasure of the flesh, 535.
+
+CAP, a, signifies intelligence, 293. Turreted cap, 78.
+
+CAROTID ARTERIES, 315.
+
+CASTIGATION.--The spiritual purification of conjugial love may be
+compared with the purification of natural spirits effected by chemists,
+and named castigation, 145.
+
+CATS.--Comparison concerning them, 512.
+
+CAUSE.--See _End_. To speak from causes is the speech of wisdom, 75.
+Causes of coldness, separations, and divorces in marriages, 234-260.
+Causes of concubinage, 467-474.
+
+CAUSES, the various, of legitimate separation, 253, 470.
+
+CELEBRATION of the Lord from the Word, 81.
+
+CELESTIAL.--In proportion as a man loves his wife he becomes celestial
+and internal, 77.
+
+CELIBACY ought not to be preferred to marriage, 156. Chastity cannot be
+predicated of those who have renounced marriage by vows of perpetual
+celibacy, unless there be and remain in them the love of a life truly
+conjugial, 155. The sphere of perpetual celibacy infests the sphere of
+conjugial love, which is the very essential sphere of heaven, 54. Those
+who live in celibacy, if they are spiritual, are on the side of heaven,
+54. Those who in the world have lived a single life, and have altogether
+alienated their minds from marriage, in case they be spiritual, remain
+single; but if natural, they become whoremongers, 54. For those who in
+their single state have desired marriage, and have solicited it without
+success, if they are spiritual, blessed marriages are provided, but not
+until the; come into heaven, 54.
+
+CENTRE of nature and of life, 380.
+
+CERBERUS, 79.
+
+CEREBELLUM, the, is beneath the hinder part of the head, and is designed
+for love and the goods thereof, 444.
+
+CEREBRUM, the, is beneath the anterior and upper part of the head, and
+is designed for wisdom and the truths thereof, 444.
+
+CHANGE, the, of the state of life which takes place with men and with
+women by marriage, 184-206. By changes of the state of life are meant
+changes of quality as to the things appertaining to the understanding,
+and as to those appertaining to the will, 184. The changes which take
+place in man's internal principles are more perfectly continuous than
+those which take place in his external principles, 185. The changes
+which take place in internal principles are changes of the state of the
+will as to affections, and changes of the state of the understanding as
+to thoughts, 185. The changes of these two faculties are perpetual with
+man from infancy even to the end of his life, and afterwards to
+eternity, 185. These changes differ in the case of men and in the case
+of women, 187.
+
+CHARGES of blame are made by a judge according to the law, 485.
+Difference between predications, charges of blame, and imputations, 485.
+
+CHARIOT, a, signifies the doctrine of truth, 76.
+
+CHARITY is love, 10.
+
+CHARITY AND FAITH.--Good has relation to charity, and truth to faith,
+115, 124. To live well is charity, and to believe well is faith, 233.
+Charity and faith are the life of God in man, 135.
+
+CHASTE PRINCIPLE, concerning the, and the non-chaste, 138-156. The
+chaste principle and the non-chaste are predicated solely of marriages,
+and of such things as relate to marriages, 139. The Christian conjugial
+principle alone is chaste, 142. See _Conjugial_.
+
+CHASTITY OF MARRIAGE, 138, and following. See _Contents_. The chastity
+of marriage exists by a total abdication of what is opposed to it from a
+principle of religion, 147-149. The purity of conjugial love is what is
+called chastity, 139. Love truly conjugial is essential chastity, 139,
+143. Non-chastity is a removal of what is unchaste from what is chaste,
+138.
+
+CHEMISTRY is one of the sciences by which, as by doors, an entrance is
+made into things rational, which are the ground of rational wisdom, 163.
+
+CHEMISTS.--Spiritual purification compared to the natural purification
+of spirits effected by chemists, 145.
+
+CHILDREN born of parents who are principled in love truly conjugial,
+derive from their parents the conjugial principle of good and truth,
+202-205. Infants in heaven become men of stature and comeliness,
+according to the increments of intelligence with them; it is otherwise
+with infants on earth, 187. When they have attained the stature of young
+men of eighteen, and young girls of fifteen years of age, in this world,
+then marriages are provided by the Lord for them, 444. The love of
+infants remains after death, especially with women, 410. Infants are
+educated under the Lord's auspices by such women, 411. Little children
+in the Word signify those who are in innocence, 414. The love of infants
+corresponds to the defence of good and truth, 127.
+
+CHRIST.--The kingdom of Christ, which is heaven, is a kingdom of uses,
+7. To reign with Christ signifies to be wise, and to perform uses, 7.
+
+CHRISTIAN.--Love truly conjugial with its delights can only exist among
+those who are of the Christian church, 337. Not a single person
+throughout the Christian world is acquainted with the true nature of
+heavenly joy and eternal happiness, 4.
+
+CHRYSALISES, 418.
+
+CHURCH, the, is from the Lord, and exists with those who come to Him,
+and live according to His precepts, 129. The church is the Lord's
+kingdom in the world, corresponding to his kingdom in the heavens; and
+also the Lord conjoins them together, that they may make a one, 431. The
+church in general and in particular is a marriage of good and of truth,
+115. The church with man is formed by the Lord by means of truths to
+which good is adjoined, 122-124. The church with its goods and truths
+can never exist but with those who live in love truly conjugial with one
+wife, 76. The church is of both sexes, 21. The husband and wife together
+are the church; with these the church first implanted in the man and by
+the man in the wife, 125. How the church is formed by the Lord with two
+married partners, and how conjugial love is formed thereby, 68. The
+origin of the church and of conjugial love are in one place of abode,
+238.
+
+CIRCE, 521.
+
+CIRCLE.--What circles round the head represent in the spiritual life,
+269. Circle and increasing progression of conjugial love, 78.
+
+CIRCUMSTANCES and contingencies vary every thing, 485. The quality of
+every deed, and in general the quality of every thing, depends upon
+circumstances, 487.
+
+CIVIL things have relation to the world, they are statutes, laws, and
+rules, which bind men, so that a civil society and state may be composed
+of them in a well-connected order, 130. Civil things with man reside
+beneath spiritual things, and above natural things, 130.
+
+CIVILITY is one of the moral virtues which have respect to life, and
+enter into it, 164. In heaven they show each other every token of
+civility, 16.
+
+CLAY mixed with iron, 79.
+
+COHABIT, to.--When married partners have lived in love truly conjugial,
+the spirit of the deceased cohabits continually with that of the
+survivor, and this even to the death of the latter, 321.
+
+COHABITATION, spiritual, takes place with married partners who love each
+other tenderly, however remote their bodies may be from each other, 158.
+See _Adjunction_. Internal and external cohabitation, 322. With those
+who are principled in love truly conjugial the happiness of cohabitation
+increases, but it decreases with those who are not principled in
+conjugial love, 213.
+
+COHOBATION.--The spiritual purification of conjugial love may be
+compared to the purification of natural spirits, as effected by
+chemists, and called cohobation, 145.
+
+COLD.--Spirits merely natural grow intensely cold while they apply
+themselves to the side of some angel, who is in a state of love, 235.
+Spiritual cold in marriages is a disunion of souls, 236. Causes of cold
+in marriages, 237-250. Cold arises from various causes, internal,
+external, and accidental, all of which originate in a dissimilitude of
+internal inclinations, 275. Spiritual cold is the privation of spiritual
+heat, 285. Whence it arises, 235. Whence conjugial cold arises, 294.
+Every one who is insane in spiritual things is cold towards his wife,
+and warm towards harlots, 294.
+
+COLUMN.--Comparison of successive and simultaneous order to a column of
+steps, which, when it subsides, becomes a body ushering in a plane, 314.
+
+COMMUNICATIONS.--After death, married pairs enjoy similar communications
+with each other as in the world, 51.
+
+CONATUS is the very essence of motion, 215. From the endeavor of the two
+principles of good and truth to join themselves together into one,
+conjugial love exists by derivation, 288.
+
+CONCEPTIONS.--Between the disjoined souls of married partners there is
+effected conjunction in a middle love, otherwise there would be no
+conceptions, 245.
+
+CONCERTS of music and singing in the heavens, 17.
+
+CONCLUDE, to, from an interior and prior principle, is to conclude from
+ends and causes to effects, which is according to order; but to conclude
+from an exterior or posterior principle, is to conclude from effects to
+causes and ends, which is contrary to order, 408.
+
+CONCUBINAGE, 462-476. Difference between concubinage and pellicacy, 462.
+See _Pellicacy_. There are two kinds of concubinage which differ
+exceedingly from each other, the one conjointly with a wife, the other
+apart from a wife, 463. Concubinage conjointly with a wife is illicit to
+Christians and detestable, 464. See also 467, 476.
+
+CONCUBINE, 462.
+
+CONCUPISCENCE, concerning, 267. Every one is by truth interiorly in
+concupiscence, but by education exteriorly in intelligence, 267.
+Interesting particulars concerning concupiscence not visionary or
+fantastic, in which all men are born, 269. All the concupiscences of
+evil reside in the lowest region of the mind, which is called the
+natural; but in the region above, which is called the spiritual, there
+are not any concupiscences of evil, 305. In every thing that proceeds
+from the natural man there is concupiscence, 448. Imputation of
+concupiscence, 455. In the spiritual world every evil concupiscence
+presents a likeness of itself in some form, which is not perceived by
+those who are in the concupiscence, but by those who are at a distance,
+521.
+
+CONFIDENCE, full, is in conjugial love, and is derived from it, 180.
+Full confidence relates to the heart, 180.
+
+CONFINES OF HEAVEN.--Those who enter into extra-conjugial life are sent
+to their like, on the confines of heaven, 155.
+
+CONFIRM, to.--The understanding alone confirms, and when it confirms it
+engages the will to its party, 491. Every one can confirm evil equally
+as well as good, in like manner what is false as well as what is true.
+The reason why the confirmation of evil is perceived with more delight
+than the confirmation of good, and the confirmation of what is false
+with greater lucidity than the confirmation of what is true, 491.
+Intelligence does not consist in being able to confirm whatever a man
+pleases, but in being able to see that what is true is true, and that
+what is false is false, 233. Every one may confirm himself in favor of
+the divine principle or Being, by the visible things of nature, 416-419.
+Those who confirm themselves in favor of a divine principle or Being,
+attend to the wonderful things which are conspicuous in the productions
+both of vegetables and animals, 416. Those who had confirmed themselves
+in favor of nature, by what is visible in this world, so as to become
+atheists, appeared in spiritual light with the understanding open
+beneath, but closed above, 421.
+
+CONFIRMATIONS are effected by reasonings, which the mind seizes for its
+use, deriving them either from its superior region or its inferior, 491.
+The form of the human mind is according to confirmations turned towards
+heaven, if its confirmations are in favor of marriages, but turned to
+hell, if they are in favor of adulteries, 491. Confirmations of
+falsities, so as to make them appear like truths, are represented in the
+spiritual world under the forms of birds of night, 233. See _To
+Confirm_.
+
+CONFIRMATORS.--They are called such in the spiritual world who cannot at
+all see whether truth be truth, but yet can make whatever they will to
+be truth, 233. Their fate in the other life, 233.
+
+CONJUGIAL PAIRS.--It is provided by the Lord that conjugial pairs be
+born, and that these pairs be continually educated for marriage, neither
+the maiden nor the youth knowing any thing of the matter, 316.
+
+CONJUGIAL PRINCIPLE, the, of good and truth is implanted from creation
+in every soul, and also in the principles derived from the soul, 204.
+The conjugial principle fills the universe from first principles to
+last, and from a man even to a worm, 204. It is inscribed on the soul,
+to the end that soul may be propagated from soul, 236. It is inscribed
+on both sexes from inmost principles to ultimates, and a man's quality
+as to his thoughts and affections, and consequently as to his bodily
+actions and behavior, is according to that principle, 140. In every
+substance, even the smallest, there is a conjugial principle, 316. In
+the minutest things with man, both male and female, there is a conjugial
+principle: still the conjugial principle with the male is different from
+what it is with the female, 316. There is implanted in every man from
+creation, and consequently from his birth, an internal conjugial
+principle, and an external conjugial principle; man comes first into the
+latter, and as he becomes spiritual he comes into the former. 148, 188.
+Children derive from their parents the conjugial principle of good and
+truth, for it is that principle which flows into man from the Lord, and
+constitutes his human life, 203. The conjugial human principle ever goes
+hand in hand with religion, 80. This conjugial principle is the desire
+of living with one wife, and every Christian has this desire according
+to his religion, 80. The Christian conjugial principle alone is chaste,
+142. By the Christian conjugial principle is meant the marriage of one
+man with one wife, 142. The conjugial principle of one man with one
+wife, is the storehouse of human life, and the reservoir of the
+Christian religion, 457, 458. The conjugial principle is like a scale in
+which conjugial love is weighed, 531.
+
+CONJUNCTION.--In every part, and even in every particular, there is a
+principle tending to conjunction, 33, 37; it was implanted from
+creation, and thence remains perpetually, 37. The conjunctive principle
+lies concealed in every part of the male, and in every part of the
+female, 37, 46. In the male conjugial principle there is what is
+conjunctive with the female conjugial principle, and _vice versa_, even
+in the minutest things, 316.
+
+CONJUNCTION of souls and minds by marriage, so that they are no longer
+two but one flesh, 156, 181. Spiritual conjunction cannot possibly be
+dissolved, 321. How there is a conjunction of the created universe with
+its Creator, and by conjunction everlasting conservation, 85. There is
+conjunction with the Lord by a life according to his commandments, 341.
+There is no conjunction unless it be reciprocal, for conjunction on one
+part, and not on the other in its turn, is dissolved of itself, 61.
+
+CONNECTION, the connubial, of what is evil and false is the spiritual
+origin of adultery, 428, 520. It is the anti-church, 497. In hell all
+are in this _conmibium_, 520.
+
+CONNUBIAL PRINCIPLE, the, of what is evil and false, is the opposite of
+the conjugial principle of good and truth, 203. Beneath heaven there are
+only nuptial connections which are tied and loosed, 192.
+
+CONSCIENCE is a spiritual virtue which flows from love towards God, and
+love towards the neighbor, 164. See _To Flow_.
+
+CONSCIENTIOUSNESS in regard to marriage, 271.
+
+CONSECRATION of marriages, 308.
+
+CONSENT constitutes marriage and initiates the spirit into conjugial
+love, 299. Consent against the will, or extorted, does not initiate the
+spirit, 299.
+
+CONSOCIATION, 45, 153*.
+
+CONSUMMATION of the Age, signifies the last time or end of the church,
+80.
+
+CONTEMPT between married partners springs from disunion of souls, 236.
+
+CONTINGENCIES and circumstances vary every thing, 485, 488.
+
+CONTRARIES arise from an opposite principle in contrariety thereto, 425.
+
+CONVICTION of the spirit of man, how it is effected, 295. Those things
+in which the spirit is convinced, obtain a place above those which,
+without consulting reason, enter from authority, and from the faith of
+authority, 295.
+
+COPPER, the, signifies natural good, 77. The age or period of copper,
+77.
+
+CORPORA STRIATA, 315.
+
+CORPOREAL PRINCIPLE, the, is like ground wherein things natural,
+rational, and spiritual, are implanted in their order, 59. Man is born
+corporeal as a worm, and he remains corporeal, unless he learns to know,
+to understand, and to be wise from others, 133. Every man by birth is
+merely corporeal, and from corporeal he becomes natural more and more
+interiorly, and thus rational, and at length spiritual, 59, 148. By
+corporeal men are properly meant those who love only themselves, placing
+their heart in the quest of honor, 496; they immerse all things of the
+will, and consequently of the understanding in the body, and look
+backward at themselves from others, and love only what is proper to
+themselves, 496. Corporeal spirits, 495.
+
+CORRESPONDENCES, 76, 127, 342, 532. Concerning the correspondence of the
+marriage of the Lord and the church, 116. There is a correspondence of
+conjugial love with the marriage of the Lord and the church, 62. Of the
+correspondence of the opposite with the violation of spiritual marriage,
+515. See _Science of Correspondences_.
+
+CORTICAL substance of the brain, 315.
+
+COURAGE is one of the moral virtues which have respect to life and enter
+into it, 164.
+
+COVENANT signifies conjunction, 128. As the Word is the medium of
+conjunction, it is therefore called the old and the new covenant, 128.
+The covenant between Jehovah and the heavens, 75.
+
+CRAB, the.--What it is to think as a crab walks, 295.
+
+CREATE, to.--Why man was so created that whatever he wills, thinks, and
+does, appears to him as in himself, and thereby from himself, 444. How
+man, created a form of God, could be changed into a form of the devil,
+153*.
+
+CREATION cannot be from any other source than from divine love, by
+divine wisdom in divine use, 183. All fructifications, propagations, and
+prolifications, are continuations of creation, 183. The creation returns
+to the Creator, through the angelic heaven which is composed of the
+human race, 85. Creation of man for conjugial love, 66.
+
+CROCODILES, in the spiritual world, represent the deceit and cunning of
+the inhabitants, 79.
+
+CROWNS of flowers on the head, 183. The crown of chastity, 503.
+
+CUPIDITIES, the, of the flesh are nothing but the conglomerated
+concupiscences of what is evil and false, 440.
+
+CUSTOMARY RITES, there are, which are merely formal, and there are
+others which at the same time are also essential; among the latter are
+the nuptials, 306. Nuptials are to be reckoned among essentials, 306.
+
+DANES, the, 103, 111.
+
+DARKNESS of the north signifies dulness of mind and ignorance of truth,
+77.
+
+DAUGHTERS-IN-LAW.--What daughters and sons-in-law signify in the Word,
+120.
+
+DAUGHTERS, in the Word, signifies the goods of the church, 120, 220.
+
+DEATH.--Man after death is perfectly a man, yea, more perfectly a man
+than before in the world, 182.
+
+DECALOGUE, why the, was promulgated by Jehovah God upon Mount Sinai with
+a stupendous miracle, 351.
+
+DECANTATION.--The purification of conjugial love may be compared with
+the purification of natural spirits, as effected by the chemists, and
+called decantation, 145.
+
+DECEASED.--When married partners have lived in love truly conjugial, the
+spirit of the deceased cohabits continually with that of the survivor,
+and this even to the death of the latter, 321.
+
+DECLARATION, the, of love belongs to the men, 296.
+
+DEFECATION.--The purification of conjugial love may be compared with the
+purification of natural spirits, as effected by the chemists, and called
+defecation, 145.
+
+DEGREES.--There are three degrees of life, and hence there are three
+heavens, and the human mind is distinguished into those degrees, hence
+man corresponds to the three heavens, 532. Heretofore the distinction of
+degrees in relation to greater and less has been known, but not in
+relation to prior and posterior, 532. There are three degrees of the
+natural man; the first degree is that properly meant by the natural, the
+second the sensual, and the third the corporeal, 496. Adulteries change
+men into these degenerate degrees, 496. Four degrees of adulteries,
+485-494. Violations of the Word and the church correspond to the
+prohibited degrees enumerated in Levit., ch. xviii., 519.
+
+DELIGHTS, all, whatever, of which man has any sensation, are delights of
+his love, 68. By delights love manifests itself, yea, exists and lives,
+68. Delights follow use, and are also communicated to man according to
+the love thereof, 68. The love of use derives its essence from love, and
+its existence from wisdom. The love of use, which derives its origin
+from love by wisdom, is the love and life of all celestial joys, 63. The
+activity of love makes the sense of delight: its activity in heaven is
+with wisdom, its activity in hell is with insanity: each in its objects
+presents delights, 461. Delight is the all of life to all in heaven, and
+to all in hell, 461. Delights are exalted in the same degree that love
+is exalted, and also in the degree that the incident affections touch
+the ruling love more nearly, 68. Every delight of love, in the spiritual
+world, is presented to the sight under various appearances, to the sense
+under various odors, and to the view under various forms of beasts and
+birds, 430. Delights of love truly conjugial, 68.
+
+DELIGHTS, external, without internal have no soul, 8. Every delight
+without its corresponding soul continually grows more and more languid
+and dull, and fatigues the mind (_animus_) more than labor, 8. The
+delight of the soul is derived from love and wisdom proceeding from the
+Lord, 8. This delight enters into the soul by influx from the Lord, and
+descends through the superior and inferior regions of the mind into all
+the senses of the body, and in them is complete and full, 8. In
+conjugial love are collated all joys and delights from first to last,
+68, 69. The delights of conjugial love are the same with the delights of
+wisdom, 293, 294. They proceed from the Lord, and now thence into the
+souls of men (_homines_), and through their souls into their minds, and
+there into the interior affections and thoughts, and thence into the
+body, 183, 69, 144, 155*, 193. As good is one with truth in spiritual
+marriage, so wives desire to be one with their husband; and hence arise
+conjugial delights with them, 198. Paradisiacal delights, 8. The
+delights of conjugial love ascend to the highest heaven, and in the way
+thither, and there, join themselves with the delights of all heavenly
+loves, and thereby enter into their happiness, and endure forever, 294.
+
+DELIRIUM.--An eminent degree of delirium is occasioned by truths which
+are falsified until they are believed to be wisdom, 212. Delirium in
+which those are, in the spiritual world, who have been in the
+unrestrained love of self and the world, 267.
+
+DEMOCRITUS, 182.
+
+DEMOSTHENES, 182.
+
+DEVILS.--Those are called devils who have lived wickedly, and thereby
+rejected all acknowledgment of God from their hearts, 380. See _Satans_.
+With adulterers who are called devils, the will is the principal agent,
+and with those who are called satans, the understanding is the principal
+agent, 492. Devil of a frightful form, 263.
+
+DIFFERENCE between the spiritual and the natural, 326-329.
+
+DIGNITIES, concerning, in heaven, 7, 266, there they do not prefer
+dignity to use but the excellence of use to dignity, 250.
+
+DIOGENES, 182.
+
+DISCIPLES, the twelve, together represented the church as to all its
+constituent principles, 119. Who they are who are called disciples of
+the Lord in the spiritual world, 261.
+
+DISCORD between married partners arises from spiritual cold, 236.
+
+DISCOURSE, man's, in itself is such as is the thought of his
+understanding which produces it, 527. Discourse itself is grounded in
+the thought of the understanding, and the tone of the voice is grounded
+in the will affection, 140. Speech which is said to flow from the
+thought, flows not from the thought, but from the affection through the
+thought, 36. Spiritual language with representatives fully expresses
+what is intended to be said, and many things in a moment, 481.
+Conversation in the spiritual world may be heard by a distant person as
+if he were present, 521. Frequent discourse from the memory and from
+recollection, and not at the same time from thought and intelligence,
+induces a kind of faith, 415.
+
+DISJUNCTION, all, derives its origin from the opposition of spiritual
+spheres, which emanate from their subjects, 171.
+
+DISSIMILITUDES in the spiritual world are separated, 273. See
+_Likeness_.
+
+DISTANCES.--Spheres cause distances in the spiritual world, 171.
+Distances in the spiritual world are appearances according to the states
+of mind, 78.
+
+DISTINCTION, characteristic, of the woman and the man, 217.
+
+DIVERSITIES.--Distinction between varieties and diversities. There are
+varieties between those things which are of one genus, or of one
+species, also between the genera and species; but there is a diversity
+between those things which are in the opposite principle, 324. In heaven
+there is infinite variety, and in hell infinite diversity, 324.
+
+DIVIDED.--Every thing divided is more and more multiple, and not more
+and more simple, because what is continually divided approaches nearer
+and nearer to the Infinite, in which all things are infinitely, 329.
+
+DIVINE GOOD AND TRUTH.--The divine good is the _esse_ of the divine
+substance, and the divine truth is the _existere_ of the divine
+substance, 115. The divine good and truth proceed as one from the Lord,
+87. The Lord God, the Creator, is essential divine good, and essential
+divine truth, 84. The divine truth in the Word is united to the divine
+good, 129. All divine truth in the heavens gives forth light, 77.
+
+DIVINE ESSENCE, the, is composed of love, wisdom, and use, 183. Nothing
+but what is of the divine essence can proceed from the Lord, and flow
+into the inmost principle of man, 183. There is not any essence without
+a form, nor any form without an essence, 87.
+
+DIVINE LOVE AND WISDOM.--In the Lord God, the Creator, there are divine
+love and Divine Wisdom, 84.
+
+DIVISIBLE.--Every grain of thought, and every drop of affection, is
+divisible _ad infinitum_: in proportion as his ideas are divisible man
+is wise, 329. Every thing is divisible _in infinitum_, 185.
+
+DIVORCE, by, is meant the abolition of the conjugial covenant, and
+thence a plenary separation, and after this an entire liberty to marry
+another wife, 468. The only cause of divorce is adultery, according to
+the Lord's precept. Matt. xix. 9, 255, 468.
+
+DOCTRINALS of the New Church in five precepts, 82.
+
+DOGS in the spiritual world represent the lusts in which the inhabitants
+are principled, 79. Who those are who appear like dogs of indulgences,
+505.
+
+DOVES, turtle.--In heaven, the appearances under which the chaste
+delights of conjugial love are presented to the view, are turtle-doves,
+&c., 430. A pair of turtle-doves represents conjugial love of the
+highest region, 270.
+
+DRAGONS in the spiritual world represent the falsities and depraved
+inclinations of the inhabitants to those things which appertain to
+idolatrous worship, 79.
+
+DRESS of a bridegroom and bride during their marriage in heaven, 20, 21.
+
+DRINK, to, water from the fountain signifies to be instructed concerning
+truths, and by truths concerning goods, and thereby to grow wise, 182.
+
+DRINKS.--In the heaven as well as in the world there are drinks, 6. See
+_Food_.
+
+DRUNKENNESS, 252, 472.
+
+DURA-MATER, 315.
+
+DUTIES.--There are duties proper to the man, and duties proper to the
+wife, 174. In the duties proper to the men, the primary agent is
+understanding, thought, and wisdom; whereas in the duties proper to the
+wives, the primary agent is will, affection, and love, 175.
+
+EAR, the, does not hear and discern the harmonies of tunes in singing,
+and the concordances of the articulation of sounds in discourse, but the
+spirit, 440. In heaven the right ear is the good of hearing, and the
+left the truth thereof, 316.
+
+EARTH, the, or ground is the common mother of all vegetables, 206, 397;
+and of all minerals, 397.
+
+EARTH, the lower, in the spiritual world, is next above hell, 231.
+
+EARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c.
+
+EASE, by, and sloth the mind grows stupid and the body torpid, and the
+whole man becomes insensible to every vital love, especially to
+conjugial love, 249.
+
+EAST, the.--The Lord is the East, because he is in the sun there, 261.
+
+EAT, to, of the tree of life, in a spiritual sense, is to be intelligent
+and wise from the Lord; and to eat of the tree of knowledge of good and
+evil, signifies to be intelligent and wise from self, 353. To eat of the
+tree of life, is to receive eternal life; to eat of the tree of
+knowledge of good and evil, is to receive damnation, 135, 444.
+
+ECCLESIASTICAL ORDER, the, on the earth minister those things which
+appertain to the Lord's priestly character, 308. What is the nature of
+ecclesiastical self-love, 264. They aspire to be gods, so far as that
+love is unrestrained. 264.
+
+EDEN.--See _Garden_.
+
+EDUCATION of children in the spiritual world, 411-413.
+
+EFFECT.--See _End_.
+
+EFFIGY.--Two married partners, between or in whom conjugial love
+subsists, are an effigy and form of it, 65. In the spiritual world the
+faces of spirits become the effigies of their internal affections, 273.
+
+ELECTION belongs to the man and not to the woman, 296. The women have
+the right of election of one of their suitors, 296.
+
+ELEVATION.--With men there is an elevation of the mind into superior
+light, and with women elevation of the mind into superior heat, 188.
+Elevation into superior light with men is elevation into superior
+intelligence, and thence into wisdom, in which also there are ascending
+degrees of elevation, 188. The elevation into superior heat with women
+is an elevation into chaster and purer conjugial love, and continually
+towards the conjugial principle, which from creation lies concealed in
+their inmost principles, 188. These elevations considered in themselves
+are openings of the mind, 188.
+
+ELYSIAN FIELDS, 182.
+
+EMPLOYMENTS in the spiritual world, 207.
+
+END of this Work, 295.
+
+END, the, and the cause, in what is to be effected and in effects, act
+in unity because they act together, 387. The end, cause, and effect
+successively progress as three things, but in the effect itself they
+make one, 401. Every end considered in itself is a love, 212. Every end
+appertains to the will, every cause to the understanding, and every
+effect to action, 400. The end, unless the intended effect is seen
+together with it, is not any thing, neither does each become any thing,
+unless the cause supports, contrives, and conjoins, 400. All operations
+in the universe have a progression from ends, through causes into
+effects, 400. Ends advance in a series, one after the other, and in
+their progress the last end becomes first, 387. Ends make progression in
+nature through times without time, but they cannot come forth and
+manifest themselves, until the effect or use exists and becomes a
+subject, 401. The end of marriage is the procreation of children, 254.
+All in heaven are influenced by an end of good; and all in hell by an
+end of evil, 453, 527.
+
+ENGLAND, 380
+
+ENGLISH, 103, 107, 326.
+
+ENUNCIATIONS, the.--The name of the prophetic books of the Word that was
+given to the inhabitants of Asia, before the Israelitish Word, 77.
+
+EPICURUS, 182.
+
+EQUILIBRIUM, there is an, between the sphere of conjugial love, and
+between the sphere of its opposite, and man is kept in this equilibrium,
+437. This equilibrium is a spiritual equilibrium, 437. Spiritual
+equilibrium is that which exists between good and evil, or between
+heaven and hell, 444. This equilibrium produces a free principle, 444.
+See _Freedom_.
+
+ERUDITE, the pretended, in the spiritual world, 232.
+
+ERUDITION appertains to rational wisdom, 163.
+
+ERUDITION is one of the principles constituent of rational wisdom, 163.
+
+ESSE and EXISTERE.--The esse of the substance of God is Divine good, and
+the existere of the substance of God is Divine truth, 115.
+
+ESSENTIALS.--Love, wisdom, and use, are three essentials, together
+constituting one divine essence, 183. These three essentials flow into
+the souls of men, 183.
+
+ETERNITY is the infinity of time, 185.
+
+ETHICS is one of those sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+EUNUCHS.--Of those who are born eunuchs, or of eunuchs so made, 151. Who
+are understood by the eunuchs who make themselves eunuchs for the
+kingdom of heaven's sake, Matt. xix. 12, 156.
+
+EVIL is not from creation; nothing but good exists from creation, 444.
+Man himself is the origin of evil, not that that origin was implanted in
+him by creation, but that he, by turning from God to himself, implanted
+it in himself, 444. Love without wisdom is love from man, and this love
+is the origin of evil, 444. No one can be withdrawn from evil unless he
+has been first led into it, 510. So far as any one removes evil, so far
+a capacity is given for good to succeed in its place, 147. So far as
+evil is hated, so far good is loved, 147. Evils and falses, after they
+arose, were distinguished into genera, species, and differences, 479.
+All evils are together of the external and internal man; the internal
+intends them, and the external does them, 486. So far as the
+understanding favors evils, so far a man appropriates them to himself,
+and makes them his own, 489. See _Hereditary_.
+
+EXTENSION cannot be predicated of things spiritual, 158. The reason why,
+389.
+
+EXTERNALS derive from their internals their good or evil, 478. Of the
+external derived from the internal, and of the external separate from
+the internal, 148. How man after death puts off externals, and puts on
+internals, 48*.
+
+EYE, the, does not see and discern various particulars in objects, but
+they are seen and discerned by the spirit, 440. In heaven the right eye
+is the good of vision, and the left the truth thereof, 316.
+
+EYES, when the, of the spirit are opened, angels appear in their proper
+form, which is the human, 30.
+
+FABLES.--Things which are called fables at this day, were
+correspondences agreeable to the primeval method of speaking, 182.
+
+FACE, the, depends on the mind (_animus_), and is its type, 524. The
+countenance is a type of the love, 35. The variety of countenances is
+infinite, 35. There are not two human faces which arc exactly alike,
+186. The faces of no two persons are absolutely alike, nor can there be
+two faces alike to eternity, 524.
+
+FACULTY.--Man is born faculty and inclination; faculty to know, and
+inclination to love, 134. The faculty of understanding and growing wise
+as of himself, was implanted in man by creation, 444. The faculty of
+knowing, of understanding, and of growing wise, receives truths, whereby
+it has science, intelligence, and wisdom, 122. Man has the faculty of
+elevating his understanding into the light of wisdom, and his will into
+the heat of celestial love; these two faculties are never taken away
+from any man, 230. The faculty of becoming wise increases with those who
+are in love truly conjugial, 211.
+
+FAITH is truth, 10, 24. Saving faith is to believe on the Lord Jesus
+Christ, 82.
+
+FALLACIES of the senses are the darkness of truths, 152*.
+
+FALSES, all, have been collated into hell, 479. See _Evils_.
+
+FALSIFICATIONS of truth are spiritual whoredoms, 77, 80.
+
+FATHER.--The Lord in the Word is called Father, 118. Most fathers, when
+they come into another life, recollect their children who have died
+before them, and they are also presented to, and mutually acknowledge,
+each other, 406. In what manner spiritual and natural fathers act, 406.
+By father and mother, whom man is to leave, Matt. xix. 4, 5, in a
+spiritual sense, is meant his _proprium_ (self-hood) of will, and
+_proprium_ of understanding, 194. See _Proprium_.
+
+FAVOR, causes of, between married partners, 278, 287, 290.
+
+FEAR.--In love truly conjugial there is a fear of loss, 318. This fear
+resides in the very inmost principles of the mind, 318.
+
+FEASTS.--There are in heaven, as in the world, both feasts and repasts,
+6.
+
+FEMALE.--See _Male and Female_. The female principle is derived from
+the male, or, the woman was taken out of the man, 32. The female
+principle cannot be changed into the male principle, nor the male into
+the female, 32. The difference between the essential feminine and
+masculine principle, 32, 168. The good of truth, or truth from good, in
+the female principle, 61, 88, 90. The female principle consists in
+perceiving from love, 168, 220.
+
+FEVERS, malignant and pestilential, 253, 470.
+
+FIRE in heaven represents good, 326.
+
+FIRE in the spiritual sense signifies love, 380. The fire of the angelic
+sun is divine love, 34. The fire of the altar and of the candlestick in
+the tabernacle among the Israelites, represented divine love, 380. The
+fire of the natural sun has existed from no other source than from the
+fire of the spiritual sun, which is divine love, 380. The fires of the
+west signify the delusive loves of evil, 77.
+
+FISH.--In the spiritual world fishes are representative forms, 76. Every
+fish corresponds to some quality, 76.
+
+FLAME.--Celestial love with the angels of heaven appears at a distance
+as flame; and thus also infernal love appears with the spirits of hell,
+359. Flame in the spiritual world does not burn like flame in the
+natural world, 359. Celestial flame in no case bursts out against
+another, but only defends itself, and defends itself against an evil
+person, as when he rushes into the fire and is burnt, 365.
+
+FLESH, the, is contrary to the spirit, that is, contrary to the
+spiritual things of the church, 497. Combat between the flesh and the
+spirit, 488. The flesh is ignorant of the delights of the spirit, 481.
+The flesh is not sensible of those things which happen in the flesh, but
+the spirit perceives them, 440. What is signified by the words of our
+Lord, "They are no more twain but one flesh," 50, 156*, 178, 321. By
+"all flesh," in the Word, is signified every man, 156*.
+
+FLOW FROM, to.--All that which flows from a subject, and encompasses and
+environs it, is named a sphere, 386.
+
+FLOW IN, to.--Every thing which flows in from the Lord into man, flows
+into his inmost principle, which is the soul, and descends thence into
+his middle principle, which is the mind, and through this into his
+ultimate principle, which is the body, 101. The marriage of good and
+truth flows thus from the Lord with man, immediately into his soul, and
+thence proceeds to the principles next succeeding, and through these to
+the extreme or outermost, 101.
+
+FLOWERS.--The delights of conjugial love are represented in heaven by
+the flowers with which the cloaks and tunics of married partners are
+embroidered, 137.
+
+FLOWERY FIELDS.--In heaven there are flowery fields which are the
+appearances under which the chaste pleasures of conjugial love are
+presented to the sight, 430.
+
+FOOD, heavenly, in its essence is nothing but love, wisdom, and use,
+united together; that is, use effected by wisdom, and derived from love,
+6. Food for the body is given to every one in heaven, according to the
+use which he performs, 6.
+
+FORM.--There is nothing that exists but in a form, 186. There is no
+substance without a form, 66. Every form consists of various things, and
+is such as is the harmonic co-ordination thereof and arrangement to one,
+524. All a man's affections and thoughts are in forms, and thence from
+forms, 186. The form of heaven is derived solely from varieties of souls
+and minds arranged into such an order as to make a one, 524. Truth is
+the form of good, 198. The human form in its inmost principles is from
+creation a form of love and wisdom, 361. Men from creation are forms of
+science, intelligence, and wisdom; and women are forms of the love of
+those principles as existing with men, 187. Form of the marriage of good
+and truth, 100. Two married partners are that form in their inmost
+principles, and thence in what is derived from those principles, in
+proportion as the interiors of their mind are opened, 101, 102. Two
+married partners are the very forms of love and wisdom, or of good and
+truth, 66. The internal form of man is that of his spirit, 186. The
+woman is a form of wisdom inspired with love-affection, 56. The male
+form is the intellectual form, and the female is the voluntary, 228. The
+most perfect and most noble human form results from the conjunction of
+two forms by marriage, so as to become one form, 201. How man, created a
+form of God, could be changed into a form of the devil, 153*. The desire
+to continue in its form is implanted from creation in all living things,
+361. See _Substance_.
+
+FORMATION.--As to formation, the masculine soul, as being intellectual,
+is thus truth, 220. Formation of the woman into a wife according to the
+description in the Book of Creation, 193-198.
+
+FOUNTAIN, a, signifies the truth of wisdom, 293. Fountain of Parnassus,
+182. See _Water_.
+
+FOWLS.--Wonderful things conspicuous respecting fowls, 417.
+
+FRANCE, 380, 381.
+
+FREEDOM originates in the spiritual equilibrium which exists between
+heaven and hell, or between good and evil, and in which man is educated,
+444. The freedom of love truly conjugial is most free, 257. The Lord
+wills that the male man (_homo_) should act from principle according to
+reason, 208, 438. Without freedom and reason man would not be a man, but
+a beast, 438.
+
+FRENCH, the, 103, 110, 326.
+
+FRENSY, or furious wildness, a legitimate cause of separation, 252, 470.
+
+FRIENDS meet after death, and recollect their friendships in the former
+world; but when their consociation is only from external affections, a
+separation ensues, and they no longer see or know each other, 273.
+
+FRIENDSHIP is one of the moral virtues which have respect to life, and
+enter into it, 164. Friendship increases with those who are principled
+in love truly conjugial, 214. Inmost friendship is in love truly
+conjugial, and is derived from it, 180. Inmost friendship is seated in
+the breast, 180. Friendship from conjugial love differs greatly from the
+friendship of every other love, 214. Apparent friendship between married
+partners is a consequence of the conjugial covenant being ratified for
+the term of life, 278. There are various species of apparent friendship
+between married partners, one of whom is brought under the yoke, and
+therefore subject to the other, 291. Difference between conjugial
+friendship and servile friendship in marriages, 248. Under what
+circumstances there may exist between married partners, when old, a
+friendship resembling that of conjugial love, 290.
+
+FROZEN SUBSTANCES, 510.
+
+FRUCTIFICATION, all, is originally derived from the influx of love,
+wisdom, and use from the Lord; from an immediate influx into the souls
+of men; from a mediate influx into the souls of animals; and from an
+influx still more mediate into the inmost principles of vegetables, 183.
+Fructifications are continuations of creation, 183. Fructification in
+the heavens, 44, 355.
+
+FUTURE, the.--The Lord does not permit any man to know the future,
+because in proportion as he does so, in the same degree his reason and
+understanding, with his prudence and wisdom, become inactive, are
+swallowed up and destroyed, 535.
+
+GALLERY, open, 208.
+
+GANGRENES, 253.
+
+GARDENS.--In heaven the appearances under which the chaste delights of
+conjugial love are presented, are gardens and flowery fields, 430. The
+garden of Eden signifies the wisdom of love, 135. Nuptial gardens, 316.
+Paradisiacal gardens, 8. Description of the garden of the prince of a
+heavenly society, 13.
+
+GARLAND OF ROSES, a, in heaven signifies the delights of intelligence,
+293.
+
+GARLANDS in heaven represent the delights of conjugial love, 137, 293.
+
+GENERA.--Distinction of all things into genera, species, and
+discriminations; the reason why, 479. There are three genera of
+adulteries, simple, duplicate, and triplicate, 479, 484.
+
+GENERAL of an army, 481.
+
+GENERALS cannot enter into particulars, 328.
+
+GENEROSITY is one of those moral virtues which have respect to life, and
+enter into it, 164.
+
+GENII.--Who those are who, in the spiritual world, are called infernal
+genii, 514.
+
+GENITAL region, 183.
+
+GENTILES.--Why there is no communication between the Christian heaven,
+and the heaven of the Gentiles, 352.
+
+GEOMETRY is one of the sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+GERMANS, 103, 109.
+
+GERMANY, 380.
+
+GESTURES.--In the spiritual world the internal affections appear even in
+the gestures, 273.
+
+GIANTS, abode of, 77.
+
+GLAND, pineal, 315.
+
+GLORIFICATION of the Lord by the angels of the heavens on account of his
+coming, 81.
+
+GLORIFYING, by, God is meant the discharging of all the duties of our
+callings with faithfulness, sincerity, and diligence; hereby God is
+glorified, as well as by acts of worship at stated times, succeeding
+these duties, 9.
+
+GLORY, the, of the love of self, elevates the understanding even into
+the light of heaven, 269. The glory of honor with men induces, exalts,
+and sharpens jealousy, 378.
+
+GOD, the, of heaven is the Lord, 78. There is only one God, in whom
+there is a divine trinity, and He is the Lord Jesus Christ, 82, 532. God
+is love itself, and wisdom itself, 132. The _esse_ of the substance of
+God is divine good, and the _existere_ of His substance is divine truth,
+115. See _Lord, obs_.
+
+GOOD and TRUTH.--What the will loves and does is called good, and what
+the understanding perceives and thinks is called true, 490. All those
+things which pertain to the love are called good, and all those things
+which pertain to wisdom are called truths, 60. All things in the
+universe have relation to good and truth, 60. Good and truth are the
+universals of creation, and thence are in all created things, 84. Good
+has relation to love, and truth to wisdom, 84. By truths, man has
+understanding, perception, and all thought; and by goods, love, charity,
+and all affection, 121. Man receives truth as his own, and appropriates
+it as his own, for he thinks what is true as from himself, 122; but he
+cannot take good as of himself, it being no object of his sight, 123.
+The truth of faith constitutes the Lord's presence, and the good of life
+according to the truths of faith constitutes conjunction with Him, 72.
+The truth of faith constitutes the Lord's presence, because it relates
+to light; and the good of life constitutes conjunction, because it
+relates to heat, 72. In all things in the universe, good is conjoined
+with truth, and truth with good, 60. There is not any truth without
+good, nor good without truth, 87. Good is not good, only so far as it is
+united with truth; and truth is not truth, only so far as it is united
+with good, 87. Relations of good and truth to their objects, and their
+conjunction with them, 87. The good which joins itself with the truth
+belonging to the man is from the Lord immediately, but the good of the
+wife, which joins itself with the truth belonging to the man, is from
+the Lord mediately through the wife, 100. See _Marriage of Good and
+Truth_.
+
+GOVERNMENT.--In heaven there are governments and forms of government, 7.
+
+GOVERNMENTS.--There are in heaven, as on the earths, distinctions of
+dignity and governments, 7.
+
+GRAPES, good, and bad grapes, what they represent in the spiritual
+world, 294, 76.
+
+GROUND.--Man at his first birth is as a ground in which no seeds are
+implanted, but which nevertheless is capable of receiving all seeds, and
+of bringing them forth and fructifying them, 134.
+
+GROVES, 76, 132, 183, 316.
+
+GUILT, _Reatus_, is principally predicated of the will, 493.
+
+GYMNASIA in the spiritual world, 151*, 207, 315, 380.
+
+GYMNASIA, Olympic, in the spiritual world, where the ancient _sophi_ and
+many of their disciples met together, 151*.
+
+HABITATIONS.--How men have ceased to be habitations of God, 153*.
+
+HAND.--In heaven the right hand is the good of man's ability, and the
+left the truth thereof, 316. If, in the Word, mention is made of a
+thing's being inscribed on the hands, it is because the hands are the
+ultimates of man, wherein the deliberations and conclusions of his mind
+terminate, and there constitute what is simultaneous, 314. The angels
+can see in a man's hand all the thoughts and intentions of his mind,
+314. Whatever a man examines intellectually, appears to the angels as if
+inscribed on his hands, 261.
+
+HAPPINESS, concerning eternal, 2 and following. Happiness ought to be
+within external joys, and to flow from them, 6. This happiness abiding
+in external joys, makes them joys, and to flow from them, 6. This
+happiness abiding in external joys, makes them joys, it enriches them,
+and prevents their becoming loathsome and disgusting; and this happiness
+is derived to every angel from the use he performs in his function, 6.
+From the reception of the love of uses, springs heavenly happiness,
+which is the life of joys, 6. Heavenly happiness results from the
+eternal enjoyment of different states derived from conjugial love, 180.
+The delights of the soul, with the thoughts of the mind and the
+sensations of the body, constitute heavenly happiness, 16. The happiness
+which results from the sensations of the body alone, is not eternal, but
+soon passes away, and in some cases becomes unhappiness, 16. Eternal
+happiness does not arise from the place, but from the state of the life
+of man (_homo_) 16.
+
+HAPPINESS, the, of cohabitation increases with those who are principled
+in love truly conjugial, 213.
+
+HEALING of the sick by the touch, 396.
+
+HEARING, natural, is grounded in spiritual hearing, which is attention
+of the understanding, and at the same time accommodation of the will,
+220. The love of hearing grounded in the love of hearkening to and
+obeying has the sense of hearing, and the gratifications proper to it
+are the various kinds of harmony, 210. The perception of a thing imbibed
+by hearing only flows in indeed, but does not remain unless the hearer
+also thinks of it from himself, and asks questions concerning it, 183.
+
+HEART, the, signifies love, 75. The heart has relation to good, 87. The
+heart rules by the blood in every part of the body, 179.
+
+HEAT, spiritual, is love, 235. This heat is from no other source than
+the sun of the spiritual world, 235. Heat is felt, and not seen, 123.
+When the heat of conjugial love removes and rejects the heat of
+adulterous love, conjugial love begins to acquire a pleasant warmth,
+147. The quality of the heat of conjugial love with polygamists, 344.
+
+HEAT and LIGHT.--In heaven heat is love, and the light with which heat
+is united, is wisdom, 137. Natural heat corresponds to spiritual heat,
+which is love, and natural light corresponds to spiritual light, which
+is wisdom, 145. Heavenly light acts in unity with wisdom, and heavenly
+heat with love, 145. Those things which have relation to light are seen,
+and those which have relation to heat are felt, 168. The delight of
+spiritual heat with spiritual light is perceivable in human forms, in
+which this heat is conjugial love, and this light is wisdom, 189.
+
+HEAVEN.--The angelic heaven is formed from the human race, 156. There
+are three heavens, the first or ultimate heaven, the second or middle
+heaven, and the third or highest heaven, 42. The universal heaven is
+arranged in order according to the varieties of the affections of the
+love of good, 36. In heaven human forms are altogether similar to those
+in the natural world. Nothing is wanting in the male, and nothing in the
+female, 44. The heaven of infants, its situation, 410. Heaven of
+innocence, 444. Heaven of Mahometans, 342-344.
+
+HELICON, 151*, 182.
+
+HELICONIDES, sports of the, in the spiritual world, 207. These sports
+were spiritual exercises and trials of skill, 207.
+
+HELL.--The universal hell is arranged in order according to the
+affections of the love of evil, 36. Those who are in evil from the
+understanding dwell there in front and are called satans, but those who
+are in evil from the will dwell to the back and are called devils, 492.
+Hell of the deceitful, 514.
+
+HERACLITUS, 182.
+
+HEREDITARY evil is not from Adam, but from a man's parents, 525. Whence
+it springs, 245.
+
+HETEROGENEITES in the spiritual world are not only felt, but also appear
+in the face, the discourse, and the gesture, 273.
+
+HETEROGENEOUS or DISCORDANT, what is, causes disjunction and absence in
+the spiritual world, 171.
+
+HIEROGLYPHICS, the, of the Egyptians derive their origin from the
+science of correspondences and representations, 76, 342.
+
+HISTORY is one of the sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+HOGS.--In hell, the forms of beasts under which the lascivious delights
+of adulterous love are presented to the view are hogs, &c., 430.
+Companions of Ulysses changed into hogs, 521.
+
+HOLLAND, 380.
+
+HOLLANDERS or Dutchmen, 103, 105.
+
+HOMOGENEITES, in the spiritual world, are not only felt, but also appear
+in the face, language, and gesture, 273.
+
+HOMOGENEOUS or CONCORDANT, what is, causes conjunction and presence,
+171.
+
+HONORS.--In heaven the angels feel that the honors of the dignities are
+out of themselves, and are as the garments with which they are clothed,
+266.
+
+HOOF, by the, of the horse Pegasus is understood experiences whereby
+comes natural intelligence, 182.
+
+HOUSE, the, signifies the understanding of truths, 76. See _Pegasus_.
+
+HOUSE.--In heaven no one can dwell but in his own house, which is
+provided for him, and assigned to him, according to the quality of his
+love, 50.
+
+HUMAN PRINCIPLE, the, consists in desiring to grow wise, and in loving
+whatever appertains to wisdom, 52.
+
+HUNCH-BACKED.--When the love of the world constitutes the head, a man is
+not a man otherwise than as hunch-backed, 269.
+
+HUSBAND.--How with young men the youthful principle is changed into that
+of a husband, 199.
+
+HUSBAND, the, does not represent the Lord, and the wife the church,
+because both together, the husband and the wife, constitute the church,
+125. The husband represents wisdom, and the wife represents the love of
+the wisdom of the husband, 21. The husband is truth, and the wife the
+good thereof, 76. A state receptible of love, and perceptible of wisdom,
+makes a youth into a husband, 321. See _Wife_.
+
+HYPOCRITE.--Every man who is not interiorly led by the Lord is a
+hypocrite, and thereby an apparent man, and yet not a man, 267.
+
+IDEA, every, of man's, however sublimated, is substantial--that is,
+affixed to substances, 66. To every idea of natural thought there
+adheres something derived from space and time, which is not the case
+with any spiritual idea, 328. Spiritual ideas, compared with natural,
+are ideas of ideas, 326. There is not any idea of natural thought
+adequate to any idea of spiritual thought, 326. Spiritual ideas are
+supernatural, inexpressible, ineffable, and incomprehensible to the
+natural man, 326. One natural idea contains innumerable spiritual ideas,
+and one spiritual idea contains innumerable celestial ideas, 329.
+
+IDENTITY.--No absolute identity of two things exist, still less of
+several, 186.
+
+IDOLATERS, ancient, in the spiritual world, 78.
+
+IDOLATRY.--Its origin, 78, 342.
+
+IJIM, the, in hell represent the images of the phantasies of the
+infernals, 264. See _Phantasy_.
+
+ILLUSTRATE, to, 42, 48*, 130, 134, &c.
+
+_Obs._--In the writings of the Author, to illustrate is generally used
+in the sense of to enlighten.
+
+ILLUSTRATION.--In the Word there is illustration concerning eternal
+life, 28.
+
+_Obs._--Illustration is an actual opening of the interiors which pertain
+to the mind, and also an elevation into the light of heaven, _H.D._,
+256.
+
+IMAGE.--What are the image and likeness of God into which man was
+created, 182, 134. Image of the husband in the wife, 173.
+
+IMAGINATION, 4, 7. See _Phantasy_.
+
+IMMODESTY, 252, 472. All in hell are in the immodesty of adulterous
+love, 429.
+
+IMMORTALITY.--Man may no longer be in doubt through ignorance respecting
+his immortality, after the discoveries which it has pleased the Lord to
+make, 532.
+
+IMPLANT, to.--That which is implanted in souls by creation, and respects
+propagation, is indelible, and not to be extirpated, 409. Good cannot be
+implanted, only so far as evil is removed, 525.
+
+IMPLETION.--The soul is a spiritual substance, which is not a subject of
+extension, but of impletion, 220.
+
+IMPOSITION OF HANDS.--Whence it has originated, 396.
+
+IMPURE.--To the impure every thing is impure, 140.
+
+IMPURITY, the, of hell is from adulterous love, 480, 495. In like manner
+the impurity in the church, 431, 495. There are innumerable varieties of
+impurities; all hell overflows with impurities, 430.
+
+IMPUTATION, the, of evil in the other life is not accusation,
+incusation, inculpation, and judication, as in the world, 524; evil is
+there made sensible as in its odor; it is this which accuses, incuses,
+fixes blame, and judges, not before any judge, but before every one who
+is principled in good, and this is what is meant by imputation, 524.
+Imputation of adulterous love, and imputation of conjugial love,
+523-531. Imputation of adulteries after death, how effected, 485, 489,
+493; these imputations take place after death, not according to
+circumstances, which are external of the deed, but according to internal
+circumstances of the mind, 530. Imputation of good, how it is effected,
+524. If by imputation is meant the transcription of good into any one
+who is in evil, it is a frivolous term, 526.
+
+IMPUTE, to.--The evil in which every one is, is imputed to him after
+death; in like manner the good, 524, 530, 531. Evil or good is imputed
+to every one after death, according to the quality of his will and or
+his understanding, 527. Who it is to whom sin is not imputed, and who to
+whom it is imputed, 529, 527.
+
+INACTIVITY or SLOTH occasions a universal languor, dulness, stupor, and
+drowsiness of the mind, and thence of the body, 207. In consequence of
+sloth the mind grows stupid and the body torpid, and the whole man
+becomes insensible to every vital love, especially to conjugial love,
+249.
+
+INCLINATION.--In the truth of good, and in the good of truth, there is
+implanted from creation an inclination to join themselves together into
+one, 88, 100; the reason why, 89. The conjunctive inclination, which is
+conjugial love, is in the same degree with the conjunction of good and
+truth, which is the church, 63. Every one derives from his parents his
+peculiar temper, which is his inclination, 525. Children are born with
+inclinations to such things as their parents were inclined to, 202; but
+it is of the Divine Providence that perverse inclinations may be
+rectified, 202. Inclinations of married partners towards each other,
+171. Husbands know nothing at all of the inclinations and affections of
+their own love, but wives are well acquainted with those principles in
+their husbands, 208. Inclination of the wife towards the husband, 160.
+Dissimilitude of internal inclinations is the origin and cause of cold,
+275. External inclinations, whence they arise, 246.
+
+INDIFFERENCE with married partners comes from a disunion of souls and
+disjunction of minds, 236, 256.
+
+INDUSTRY is one of the moral virtues which have respect to life, and
+enter into it, 164.
+
+INEQUALITY of external rank and condition is one of the external causes
+of cold, 250. There are many inequalities of rank and condition which
+put an end to the conjugial love commenced before marriage, 250.
+
+INFANCY is the appearance of innocence, 75.
+
+INFLUX.--What is meant by influx, 313. There is an immediate influx from
+the Lord into the souls of men, a mediate influx into the souls of
+animals, and an influx still more mediate into the inmost principles of
+vegetables, 183. Every subject receives influx according to its form,
+86. The subject does not perceive the influx, 392. The influx is alike
+into all; but the reception, which is according to the form, causes
+every species to continue a particular species, 86. The influx of love
+and wisdom from the Lord is the essential activity from which comes all
+delight, 461. Influx of conjugial love, 183, 208, 355.
+
+INHERENT, 23, 217, 410, 422.
+
+_Obs._--That is called inherent which proceeds from a common influx,
+_A.E._, 955. Common influx is a continual effort proceeding from the
+Lord through all heaven, into each of the things which pertain to the
+life of man. See _A.E._, 6214. What is inherent is as a graft.
+
+INHERENT, to be, 32, 51, 98, 221, 422, 426.
+
+INMOST principles of the mind, and inmost principles of the body, 68.
+The highest things of successive order become the inmost of simultaneous
+order, 314. The inmost principle of man is his soul, 183.
+
+INNOCENCE is the _esse_ of every good; good is only so far good as
+innocence is in it, 394, 414. The Lord is innocence itself, 394.
+Innocence is to be led by the Lord, 414. The innocence of infants flows
+in from the Lord, 395. The sphere of innocence flows into infants, and
+through them into parents, and affects them, 395, 396. What is the
+innocence of infants which flows into parents, 395. The innocence of
+infancy is the cause of the love called _storge_, 395. Innocence
+corresponds to infancy, and also to nakedness, 413. The innocence of
+childhood is external innocence, and the innocence of wisdom internal
+innocence, 413. The innocence of wisdom is the end of all instruction
+and progression with infants in the spiritual world, 413. When they come
+to the innocence of wisdom, the innocence of infancy is adjoined to
+them, which in the mean time had served them as a plane, 413. Innocence
+is in conjugial love, and pertains to the soul, 180. Innocence is one of
+the spiritual virtues which flow from love to God and love towards the
+neighbor, 164.
+
+INSANITY, 212.--Insanity, a vitiated state of the mind, is a legitimate
+cause of separation, 252, 470.
+
+INSCRIBED ON THE HANDS.--Why this form of expression is used in the
+Word, 314. See _Hand_.
+
+INSTRUCTION of children in heaven, 411-413. Places of instruction in the
+spiritual world, 261.
+
+INTEGRITY, state of, 135, 155.
+
+INTELLECTUAL, the, principle is nothing but truth, 220. Man's
+intellectual principle is the inmost principle of the woman, 195.
+
+INTELLIGENCE is a principle of reason, 130. There is no end to
+intelligence, 185. Every one is in intelligence, not by birth, but
+exteriorly by education, 267. The intelligence of women is in itself
+modest, elegant, pacific, yielding, soft, tender; and the intelligence
+of men in itself is grave, harsh, hard, daring, fond of licentiousness,
+218. Circles around the head represent intelligence, 269.
+
+INTEMPERANCE, 252, 472.
+
+INTENTION.--That which flows forth from the form of a man's life, thus
+from the understanding and its thought, is called intention; but that
+which flows forth from the essence of a man's life, thus that which
+flows forth from his will or his love, is principally called purpose,
+493. The intention which pertains to the will is principally regarded by
+the Lord, 71, 146. Intention is as an act before determination; hence it
+is that, by a wise man and also by the Lord, intention is accepted as an
+act, 400, 452. Intention is the soul of all actions, and causes
+blamableness and unblamableness in the world, and after death
+imputation, 452.
+
+INTERCOURSE.--In heaven there are frequent occasions of cheerful
+intercourse and conversation, whereby the internal minds (_mentes_) of
+the angels are exhilarated, their external minds (_animi_) entertained,
+their bosoms delighted, and their bodies refreshed, but such occasions
+do not occur till they have fulfilled their appointed uses in the
+discharge of their respective business and functions, 5.
+
+INTERIORS, the, form the exteriors to their own likeness, 33. The
+opening of the interiors cannot be fully effected except with those who
+have been prepared by the Lord to receive the things which are of
+spiritual wisdom, 39. These interiors, which in themselves are
+spiritual, are opened by the Lord alone, 340, 341.
+
+INTERNAL PRINCIPLES, man's, by which are meant the things appertaining
+to his mind or spirit, are elevated in a superior degree above his
+external principles, 185.
+
+INTREPIDITY is one of the moral virtues which have respect to life, and
+enter into it, 164.
+
+IRON.--Age of iron, 78.
+
+ISRAELITISH NATION.--Why it was permitted to the Israelitish nation to
+marry a plurality of wives, 340.
+
+ITALIANS, 103, 106. Italian eunuchs, 156.
+
+JAMES, the Apostle, represented charity, 119.
+
+JEALOUSY, concerning, 357-379. The zeal of conjugial love is called
+jealousy, 367. Jealousy is like a burning fire against those who infest
+love exercised towards a married partner, and it is a horrid fear for
+the loss of that love, 368. There is a spiritual jealousy with
+monogamists, and natural with polygamists, 369, 370. Jealousy with those
+married partners who tenderly love each other is a just grief grounded
+in sound reason lest conjugial love should be divided, and should
+thereby perish, 371, 372. Jealousy with married partners who do not love
+each other is grounded in several causes, proceeding in some instances
+from various mental sickness, 373, 375. Jealousy with men resides in the
+understanding, 372. In some instances there is not any jealousy, and
+this also from various causes, 376. There is a jealousy also in regard
+to concubines, but not such as in regard to wives, 377. Jealousy
+likewise exists among beasts and birds, 378. The jealousy prevalent with
+men and husbands is different from what is prevalent with women and
+wives, 379.
+
+JEHOVAH.--The Lord is Jehovah from eternity, 29. Why Jehovah is said to
+be jealous, 366.
+
+JERUSALEM, the New, signifies the new church of the Lord, 43, 534.
+
+JESUIT, 499.
+
+JESUS CHRIST.--The divine trinity is in Jesus Christ, in whom Dwells all
+the fulness of the Godhead bodily, 24. See _God, Lord_.
+
+JEW, a, may be recognized by his look, 202.
+
+JOB.--The doctrine of correspondences, of which the spiritual sense of
+the Word is composed, has been concealed now for some thousands of
+years, namely, since the time of Job, 532.
+
+JOHN, the Apostle, represented the works of charity, 119. He represented
+the church as to the goods of charity, John xix. 26, 27, 119.
+
+JOY, heavenly, 2, and following. Heavenly joy consists in the delight of
+doing something that is useful to ourselves and others, which delight
+derives its essence from love, and its existence from wisdom, 5. The
+delight of being useful, originating in love and operating by wisdom, is
+the very soul and life of all heavenly joys, 5.
+
+JUDGE, a, gives sentence according to actions done, but every one after
+death is judged according to the intentions; thus a judge may absolve a
+person, who after death is condemned, and _vice versa_, 485, 527. Unjust
+judges, their fate in the other life, 231.
+
+JUDGE, to.--It is permitted to every one to judge of the moral and civil
+life of another in the world, but to judge what is the quality of his
+interior mind or soul, thus what is the quality of any one's spiritual
+state, and thence what is his lot after death, is not allowed, 523. No
+one is to be judged of from the wisdom of his conversation, but of his
+life in union therewith, 499. After death every one is judged according
+to the intentions of the will, and thence of the understanding; and
+according to the confirmations of the understanding, and thence of the
+will, 485.
+
+JUDGMENT.--Difference between corporeal judgment, and judgment of the
+mind, 57. By corporeal judgment is meant the judgment of the mind
+according to the external senses, which judgment is gross and dull, 57.
+See _Justice and Judgment_.
+
+JUDICIAL PROCEEDINGS.--In heaven there are judicial proceedings, 207,
+231.
+
+JURISPRUDENCE is one of the sciences by which, as by doors, an entrance
+is made into things rational, which are the ground of rational wisdom,
+164.
+
+JUSTICE, Divine.--It is contrary to Divine justice to condemn those who
+acknowledge a God and from a principle of religion practise the laws of
+justice, which consist in shunning evils because they are contrary to
+God, and doing what is good because it is agreeable to God, 351.
+
+JUSTICE and JUDGMENT.--Justice has relation to moral wisdom, and
+judgment to rational wisdom, 164. The spiritual man in all he does acts
+from justice and judgment, 280.
+
+KIDS.--In heaven, the forms of animals under which the chaste delights
+of conjugial love are presented to view are kids &c., 430.
+
+KINGDOM, the, of Christ, which is heaven, is a kingdom of uses, 7.
+
+LABYRINTH, paradisiacal, 8.
+
+LAKES signify falsifications of truth, 80. Lakes of fire and brimstone,
+79, 80.
+
+LAMBS in the spiritual world are representative forms of the state of
+innocence and peace of the inhabitants, 75. The forms of animals under
+which the chaste delights of conjugial love are there presented to the
+view, are lambs, &c., 430. The Lord from innocence is called a lamb,
+394.
+
+LAMPS signify truth, 44.
+
+LANGUAGE.--All in the spiritual world have the spiritual language, which
+has in it nothing common to any natural language, 326. Every man comes
+of himself into the use of that language after his decease, 326. Every
+spirit and angel, when conversing with a man, speaks his proper
+language, 326. The sound of spiritual language differs so far from the
+sound of natural language, that a spiritual sound, though loud, could
+not at all be heard by a natural man, nor a natural sound by a spiritual
+man, 326.
+
+LASCIVIOUS.--Angels discern in the extremes what is lascivious from what
+is not lascivious, 439. The external principle separated from the
+internal, is lascivious in the whole and in every part, 148. The
+lascivious mind acts lasciviously, and the chaste mind chastely; and the
+latter arranges the body, whereas the former is arranged by the body,
+191.
+
+LASCIVIOUSNESS, in its spiritual origin, is insanity, 212. In the lowest
+region of the mind, which is called the natural, reside all the
+concupiscences of lasciviousness, but in the superior region, which is
+called the spiritual, there are not any concupiscences, 305. All in hell
+are in lasciviousness, 429. A sphere of lasciviousness issues forth from
+the unchaste, 140.
+
+LATITUDE.--All goods and evils partake of latitude and altitude, and
+according to latitude have their genera, and according to altitude their
+degrees, 478.
+
+LAW.--Divine law and rational are one law, 276. How the declaration,
+that no one can fulfil the law, is to be understood, 528.
+
+LEAVE his father and mother, to, Gen. ii. 4; Matt. xix. 45, signifies to
+divest himself of the proprium of the will and of the understanding,
+194.
+
+LEFT, the, signifies truth, 316.
+
+LEOPARDS in the spiritual world represent the falsities and depraved
+inclinations of the inhabitants to those things which pertain to
+idolatrous worship, 79. Those who only read the Word, and imbibe thence
+nothing of doctrine, but confirm false principles, appear like leopards,
+78.
+
+LEPROSY, 258, 470.
+
+LIBERALITY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+LIBERTY.--See _Rationality_ and _Liberty_.
+
+LIBRARIES in the spiritual world, 207.
+
+LIFE.--The life of man essentially is his will, and formally is his
+understanding, 493. Every one has excellence of life according to his
+conjugial love, 510.
+
+LIGHT.--In heaven, the light with which warmth is united is wisdom, 137.
+In heaven there is perpetual light, and on no occasion do the shades of
+evening prevail; still less is there darkness, because the sun does not
+set, 137. Heavenly light is above the rational principle with man, and
+rational light is below it, 233. If heavenly light does not flow into
+natural light, a man does not see whether any thing true is true, and
+neither does he see that any thing false is false, 233. False and
+delusive lights, 77. See _Heat_ and _Light_.
+
+LIGHTNING.--In the spiritual world, the vibration of light, like
+lightning, is a correspondence and consequent appearance of the conflict
+of arguments, 415.
+
+LIKE.--There is not one angel of heaven absolutely like another, nor any
+spirit of hell, neither can there be to eternity, 362. There are not two
+human faces exactly alike, 186.
+
+LIKENESS or SIMILITUDE.--The likeness of children to their parents, 525.
+Man is a likeness of God from this circumstance, that he feels in
+himself that the things which are of God are in him as his, 132, 134.
+Similitudes and dissimilitudes between married partners in general
+originate from connate inclinations, varied by education, connections,
+and imbibed persuasions, 227. There are both internal and external
+similitudes and dissimilitudes; the internal derive their origin from
+religion, and the external from education, 246. The varieties of
+similitudes are very numerous, and differ more or less from each other,
+228. Various similitudes can be conjoined, but not with dissimilitudes,
+228. The Lord provides similitudes for those who desire love truly
+conjugial; and if they are not given in the earths, he provides them in
+the heavens, 229. In the spiritual world, similitudes are joined, and
+dissimilitudes separated, 273.
+
+LIPOTHAMIA, 253, 470.
+
+LIVE, to, for others is to perform uses, 18.
+
+LOINS, the, with men correspond to conjugial love, 510.
+
+LOOK, to.--The Lord looks at every man in the fore front of his head,
+and this aspect passes into the hinder part of his head, 444. In heaven
+it is impossible to look at the wife of another from an unchaste
+principle, 75.
+
+LORD, the, is the God of heaven and earth, 129. The Lord is essential
+good and essential truth; and these in Him are not two, but one, 121.
+The Lord loves every one, and desires to do good to every one, 7. He
+promotes good or use by the mediation of angels in heaven, and of men on
+earth, 7. From the Lord, the creator and conservator of the universe,
+there continually proceed love, wisdom, and use, and these three as one,
+400.
+
+_Obs._--in all the writings of the Author, by the _Lord_, is signified
+the Saviour of the world, Jesus Christ, who is the One only God, because
+in Him dwelleth the Trinity of Father, Son, and Holy Spirit.
+
+LOT.--Such as a man's life has been in the world, such is his lot after
+death, 46. Lot of those who have abandoned themselves to various lusts,
+505, 510, 512, 514. Happy lot of those who wished for dominion from the
+love of uses, 266.
+
+LOVE, to.--Whether it be possible for a woman to love her husband, who
+constantly loves her own beauty, 380. Whether a man who loves himself
+from his intelligence can love a wife, 381.
+
+LOVE is the _esse_ or essence of a man's life, 36, 46, 358. It is the
+man himself, 36. It is the best of the life of man, or his vital heat,
+34, 359. Love is the essential active principle of life, 183; it is kept
+alive by delight, 18. Each love has its delight, 18. All love is of such
+a nature that it bursts out into indignation and anger, yea, into fury,
+whenever it is disturbed in its delights, 358. Love, without its
+delights, is not any thing, 427. Love is spiritual heat, 235. Love is
+spiritual heat originating in the fire of the angelic sun, which is pure
+love, 358. Spiritual heat living in subjects is felt as love, 235. Love
+resides in man's will; in the will it is like fire, and in the
+understanding like flame, 360. Love cannot do otherwise than love, and
+unite itself, in order that it may be loved in return, 160. It is such,
+that it desires to communicate with another whom it loves from the
+heart, yea, to confer joys upon him, and thence to derive its own joys,
+180. The love of man is his very life, not only the common life of his
+whole body, and the common life of all his thoughts, but also the life
+of all the particulars thereof, 34. A man is such as his love is, and
+not such as his understanding is, since the love easily draws over the
+understanding to its side, and enslaves it, 269. It is not possible that
+any love should become perfect either with men or with angels, 71, 146.
+
+LOVE, conjugial, is the foundation love of all celestial and spiritual
+loves, and thence of all natural loves, 65, 143, 240. It is as a parent,
+and all other loves are as the offspring, 65. Conjugial love essentially
+consists in the desire of two to become one, that is, their desire that
+two lives may become one life, 215, 37. It is the conjunction of love
+and wisdom, 65. The very origin of this love resides in the inmost
+principles appertaining to man, that is, in is soul, 238, 466. This
+origin springs from the marriage of good and truth, 60, 83-102, 103,
+143. This love is celestial, spiritual, and holy, because derived from a
+celestial, spiritual, and holy origin, 61. The love of the sex with man
+is not the origin of conjugial love, but is its first rudiment, 98.
+Conjugial love in its origin is the sport of wisdom and love, 75. It is
+called celestial, as appertaining to the angels of the highest heaven,
+and spiritual, as appertaining to the angels beneath that heaven, 64.
+Every angel has conjugial love with its virtue, ability, and delights,
+according to his application to the genuine use in which he is, 207.
+Into conjugial love are collated all joys and delights from first to
+last, 68. Whence arise the delights of conjugial love, which are
+innumerable and ineffable, 183. This love belongs to the internal or
+spiritual man, and hence is peculiar to man, 95, 96. Conjugial love
+corresponds to the affection of truth, its chastity, purity, and
+sanctity, 127. It is according to the state of wisdom with man, 130. It
+remains with man after death such as it had been interiorly, that is, in
+the interior will and thought, 48. The purity of heaven is from
+conjugial love, 430. The delights of conjugial love commence in the
+spirit, and are of the spirit even in the flesh, 440. These delights are
+the delights of wisdom, 442. What are the delights of conjugial love,
+69. How conjugial love is formed, 162. It corresponds to the marriage of
+the Lord with the church, 62, 143. Conjugial love is according to the
+state of the church, because it is according to the state of wisdom with
+man, 130. The states of this love are, innocence, peace, tranquillity,
+inmost friendship, full confidence, &c., 180. Conjugial love is of
+infinite variety, 57. Experience testifies that conjugial love exceeds
+self-love, the love of the world, and even the love of life, 333.
+Conjugial love is so rare at this day, that its quality is not known,
+and scarcely its existence, 69. Conjugial love, such as it was with the
+ancients, will be raised again by the Lord, 78, 81. Conjugial love is
+according to religion with man, spiritual with the spiritual, natural
+with the natural, and merely carnal with adulterers, 534. Of the
+conjunction of conjugial love with the love of infants, 385-414. Of the
+imputation of conjugial love, 523-531. Of love truly conjugial, 57-78.
+Considered in itself, love truly conjugial is a union of souls, a
+conjunction of minds, and an endeavor towards conjunction in the bosoms,
+and thence in the body, 179. It was the love of loves with the ancients
+who lived in the golden, silver, and copper ages, 73. Considered in its
+origin and correspondence, it is celestial, spiritual, holy, pure, and
+clean, 71. Love truly conjugial is only with those who desire wisdom,
+and who consequently advance more and more into wisdom, 98. So far as a
+man loves wisdom from the love thereof, or truth from good, so far he is
+in love truly conjugial, and in its attendant virtue, 355. So far as man
+becomes spiritual, so far he is in love truly conjugial, 130. This love
+with its delights is solely from the Lord, and is given to those who
+live according to his precepts, 534. Love truly conjugial may exist with
+one of the married partners, and not at the same time with the other,
+226. How love truly conjugial is distinguished from spurious, false, and
+cold conjugial love, 224. Difference between love truly conjugial and
+vulgar love, which is also called conjugial, and which with some is
+merely the limited love of the sex, 98.
+
+LOVE OF THE BODY, the.--Dignities and honors are peculiarly the objects
+of the love of the body; besides these, there are also various enticing
+allurements, such as beauty and an external polish of manners, sometimes
+even an unchasteness of character, 49.
+
+LOVE OF CHILDREN, the, with the mother and the father, conjoin
+themselves as the heart and lungs in the breast, 284. The love of
+infants corresponds to the defence of truth and good, 127. Why the love
+of infants descends and does not ascend, 402. The love of infants and of
+children is different with spiritual married partners from what it is
+with natural, 405. The love of infants remains after death, especially
+with women, 410. Of the conjunction of conjugial love with the love of
+infants, 385-414.
+
+LOVE OF DOMINION, the, grounded in the love of self, and the love of
+dominion grounded in the love of uses, 262. The love of dominion
+grounded in the love of self, is the first universal love of hell; it is
+in the highest degree infernal, 262. The love of dominion grounded in
+the love of uses is the universal love of heaven; it is in the highest
+degree celestial, 262, 266. When the ruling love is touched, there
+ensues an emotion of the mind (_animus_), and if the touch hurts, there
+ensues wrath, 358.
+
+LOVE OF THE NEIGHBOR, the, is also the love of doing uses, 269. The love
+of the neighbor, or of doing uses, is a spiritual love, 269.
+
+LOVE, polygamical, is connubial, and at the same time adulterous, 78. It
+is the love of the sex, limited to a number, 345. It is the love of the
+external or natural man, and thus is not conjugial love, 345. It is
+inscribed on the natural man, 345.
+
+LOVE OF SELF, the, is also the love of bearing rule over others, 269.
+The love of self, or the love of bearing rule over others, is a
+corporeal love, 269.
+
+LOVE OF THE SEX, the, is a love directed to several, and contracted with
+several of the sex, 48. The love of the sex exists with the natural man,
+but conjugial love with the spiritual man, 38. The love of the sex with
+man is not the origin of conjugial love, but is its first rudiment; thus
+it is like an external natural principle, in which an internal spiritual
+principle is implanted, 98. It is the first in respect to time, but not
+in respect to end, 98. The love of the sex is the universal of all
+loves, being implanted from creation in the heart of man, and is for the
+sake of the propagation of the human race, 46. What the chaste love of
+the sex is, and whence derived, 55, 99. The love of the sex belongs to
+the external of natural man, and hence is common to every animal, 94. It
+is in itself natural, 141. Origin of the love of the sex, 446. It is at
+first corporeal, next it becomes sensual, afterwards it becomes natural,
+like the same love with other animals; but afterwards it may become
+natural-rational, and from natural-rational, spiritual, and lastly
+spiritual-natural, 447. The nature of the love of the sex if it becomes
+active before marriage, 447. The results of checking such love, 450. The
+love of the sex remains with man after death, 37. It remains such as it
+was in its interior quality, that is, such as it had been in his
+interior will and thought, 46.
+
+LOVE OF USES, the, is from the Lord, 262, 266, 305. So far as we do uses
+from the love thereof, so far that love increases, 266. The love of
+doing uses is also neighborly love, 269.
+
+LOVE OF THE WORLD, the, is also the love of possessing wealth, 269. The
+love of the world, or the love of possessing wealth, is a material love,
+269.
+
+LOVE, the ruling, is the head of all the rest, 46. The reason why this
+love remains with man to eternity, 46.
+
+LOVES.--There are three universal loves which form the constituents of
+every man by creation, neighborly love, the love of the world, and the
+love of self, 269. A man is a man if these loves are subordinate in that
+degree that the first constitutes the head, the second the body, and the
+third the feet, 269. Natural, spiritual, and celestial loves; natural
+loves relate to the loves of self and the world, spiritual loves to love
+towards the neighbor, and celestial loves to love towards the Lord, 67.
+When natural loves flow from spiritual loves, and spiritual from
+celestial; then the natural loves live from the spiritual, and the
+spiritual from the celestial; and all in this order live from the Lord,
+in whom they originate, 67. Apparent loves between married partners are
+a consequence of the conjugial covenant being ratified for the term of
+life, 278. The loves of animals are altogether united with their connate
+science, 96. See _Beasts_.
+
+LOVE, adulterous.--Concerning the opposition of adulterous love to
+conjugial love, 423-443. By adulterous love opposite to conjugial love,
+is meant the love of adultery, so long as it is such as not to be
+reputed as sin, nor as evil and dishonorable, contrary to reason, but as
+allowable with reason, 423. The quality of adulterous love is not known,
+unless it be known what is the quality of conjugial love, 424. The
+impurity of hell is from adulterous love, 430. The delights of
+adulterous love commence from the flesh, and are of the flesh even in
+the spirit, 440. The origin of adulterous love is from the connection
+(_connubium_) of what is evil and false, 427. Of the imputation of
+adulterous love, 523-531.
+
+LOVE and WISDOM constitute the marriage of the Lord and the church, 21.
+The Lord is love, and the church is wisdom, 21. Love and wisdom are the
+same thing as good and truth, 84. Love consists of goods, and wisdom of
+truths, 84.
+
+LOWEST, the, things of successive order become the outermost of
+simultaneous order, 314.
+
+LUCIFER, 209.
+
+LUNGS, the, signify wisdom, 75. The lungs rule by respiration in every
+part of the body, 179.
+
+LUST.--The natural man is nothing but an abode and receptacle of
+concupiscences and lust, 448. In all that proceeds from the natural man,
+there is concupiscence and lust, 440. Concerning the unchaste love of
+the sex with the young, 98. With the married. 456. Concerning various
+lusts, 444-460, 443; 501-505, 460, 506-510, 511, 512, 513, 514.
+
+LUXURY, 252.
+
+LYMPHS of the brain, 315.
+
+MADNESS is a vitiated state of the mind, and a legitimate cause of
+separation, 252.
+
+MAHOMET, 342, 344.
+
+MAHOMETAN RELIGION, 341. How it originated, 342. It was raised up of the
+Lord's divine providence, to the end that it might destroy the
+idolatries of many nations, 342.
+
+MAHOMETANS.--Why it is permitted the Mahometans to marry a plurality of
+wives, 341. The Mahometan heaven is out of the Christian heaven, and is
+divided into two heavens, the one inferior and the other superior, 342.
+
+MALE and FEMALE.--Man (_homo_) is male and female, 32, 100. The male and
+female were created to be the essential form of the marriage of good and
+truth, 100 and following. The male was created to be the understanding
+of truth, thus truth in form; and the female was created to be the will
+of good, thus good in form, 100, 220. The male is born intellectual, or
+in the affection of knowing, of understanding, and growing wise; and the
+female partakes more of the will principle, or is born into the love of
+conjoining herself with the affection in the male, 33. Therefore, the
+male and female differ as to the face, tone of the voice, and form, 33,
+218. Distinct affections, applications, manners, and forms of the male
+and female, 90, 91. The male is the wisdom of love, and the female the
+love of that wisdom, 32. After death the male lives a male, and the
+female a female, each being a spiritual man, 32, 100; neither is there
+any thing wanting, 51.
+
+MALE PRINCIPLE, the, consists in perceiving from the understanding, 168.
+The truth of good, or truth grounded in good, is in the male principle,
+61, 88, 90. In what the male principle essentially consists, 32. See
+_Female Principle_.
+
+MAN is born in a state of greater ignorance than the beasts, 152*.
+Without instruction he is neither a man nor a beast, but he is a form
+which is capable of receiving in itself that which constitutes a man,
+thus he is not born a man but he is made a man, 152*. Man is man by
+virtue of the will and the understanding, 494. He is a man from this
+circumstance, that he can will good, and understand truth, altogether as
+from himself, and yet know and believe that it is from God, 132. A man
+is a man, and is distinguished from the beasts by this circumstance,
+that his mind is distinguished into three regions, as many as the
+heavens are distinguished into, and that he is capable of being elevated
+out of the lowest region into the next above it, and also from this into
+the highest, and thus of becoming an angel of heaven, even of the third,
+495. There are three things of which every man consists, the soul, the
+mind, and the body; his inmost principle is the soul, his middle is the
+mind, and his ultimate is the body, 101. As the soul is man's inmost
+principle, it is from its origin celestial; as the mind is his middle
+principle, it is from its origin spiritual; and as the body is his
+ultimate principle, it is from its origin natural, 158. The supreme
+principles in man are turned upwards to God, the middle principles
+outwards to the world, and the lowest principles downwards to self, 269.
+In man are all the affections of love, and thence all the perceptions of
+wisdom, compounded in the most perfect order, so as to make together
+what is unanimous, and thereby a one, 361. Man, as to the affections and
+thoughts of his mind, is in the midst of angels and spirits, and is so
+consociated with them, that were he to be plucked asunder from them, he
+would instantly die, 28. Man was created for uses, 249. Man is male and
+female, 32. The male man and the female man were so created, that from
+two they may become as it were one man, or one flesh; and when they
+become one, then, taken together, they are a man (_homo_) in his
+fulness; but without such conjunctions they are two, and each is a
+divided or half man, 37. Man was born to be wisdom, and the woman to be
+the love of the man's wisdom, 75. Man is such as his love is, and not
+such as his understanding is, 269. The natural man, separate from the
+spiritual, is only man as to the understanding, and not as to the will;
+such a one is only half man, 432. A spiritual man is sensible of, and
+perceives spiritual delight, which is a thousand times superior to
+natural delight, 29. Man lives a man after death, 28. Man after death is
+not a natural man, but a spiritual or substantial man, 31. A spiritual
+or substantial man sees a spiritual or substantial man, as a natural or
+material man sees a natural or material man, 31. Man after death puts
+off every thing which does not agree with his love, yea, he successively
+puts on the countenance, the tone of voice, the speech, the gestures,
+and the manners of the love proper to his life, 36; instead of a
+material body he enjoys a substantial one, wherein natural delight
+grounded in spiritual is made sensible in its eminence, 475. Men left in
+the forests when they were about two or three years old, 151*, 152*.
+Difference between men and beasts, 133, 134, 498.
+
+MARRIAGE-APARTMENT of the will and understanding, 270.
+
+MARRIAGE is the fulness of man (_homo_), for by it a man becomes a full
+man, 156; thus a state of marriage is preferable to a state of celibacy,
+156. Consent is the essential of marriage, and all succeeding ceremonies
+are its formalities, 21. The covenant of marriage is for life, 276.
+Marriages in themselves are spiritual, and thence holy, 53. Marriages
+are the seminaries of the human race, and thence also the seminaries of
+the heavenly kingdom, 481. Marriages made in the world are for the most
+part external, and not at the same time internal, when yet it is the
+internal conjunction, or conjunction of souls, which constitutes a real
+marriage, 49, 274. Marriages interiorly conjunctive can hardly be
+entered into in the world, the reason why, 320, 49. Of reiterated
+marriages, 317-325. There are in the world infernal marriages between
+married partners, who interiorly are the most inveterate enemies, and
+exteriorly are as the closest friends, 292. Of marriages in heaven,
+27-41. How in heaven marriages from love truly conjugial are provided by
+the Lord, 229, 316. Spiritual prolification of love and wisdom from
+marriages in heaven, 52. Beneath heaven there are no marriages
+(_conjugia_), 192. Concerning the marriage of the Lord and the church,
+and the correspondence thereof, 116-131.
+
+MARRIAGE, the, of God and truth, 83, 115. The reason why it has been
+heretofore unknown, 83. How it takes place with man, 122, 123. It is the
+church with man, and is the same thing as the marriage of charity and
+faith, 62. The marriage of good and truth is in every thing of the Word,
+516; from this marriage proceed all the loves which constitute heaven
+and the church with man, 65. The marriage of good and truth flows into
+every thing of the universe, 220, 84. To be given in marriage signifies
+to enter heaven, where the marriage of good and truth takes place, 44.
+
+MARRIED PARTNERS, two, who are principled in love truly conjugial, are
+actually forms of the marriage of good and truth, or of love and wisdom,
+66, 101, 102. The will of the wife conjoins itself with the
+understanding of the man, and thence the understanding of the man with
+the will of the wife, 159, 160. Love is inspired into the man by his
+wife, 161. The conjunction of the wife with the man's rational principle
+is from within, 165. The wife is conjoined to her husband by the sphere
+of her life flowing forth from the love of him, 171-173. There are
+duties proper to the man, and duties proper to the wife; the wife cannot
+enter into the duties proper to the man, nor can the man enter into the
+duties proper to the wife, so as to perform them aright, 174, 175.
+Marriage induces other forms in the souls and minds of married partners,
+192. The woman is actually formed into a wife according to the
+description in the book of creation, Gen. ii. 21, 22, 23, 193. Two
+married partners in heaven are called, not two angels, but one angel,
+50. Two married partners most commonly meet after death, know each
+other, again associate, &c. 49. If they can live together, they remain
+married partners, but if they cannot, they separate themselves, 49, 51,
+52.
+
+MARROW, spinal, 315.--The marrows represent the interiors of the mind
+and of the body, 312.
+
+MARRY, to.--When a man marries he becomes a fuller man, because he is
+joined with a consort, with whom he acts as one man, 59. See _Marriage_.
+
+MARY signifies the church, 119.
+
+MATERIALS.--Substantials are the beginnings of materials, 328. Natural
+things, which are material, cannot enter into spiritual things, which
+are substantial. 328, Material things originate in substantial, 207.
+
+MATERIAL things derive their origin from things substantial, 207.
+
+MECHANICS is one of the sciences by which an entrance is made into
+things rational, which are the ground of rational wisdom. 163.
+
+MEATS,--There are in heaven, as in the world, both meats and drinks, 6.
+See _Food._
+
+MEDIUMS are conducive to what is first in itself, 98.
+
+MEDIUM, the, of conjunction of the Lord with man, is the Word, 128.
+
+MEDULLARY substance of the brain, 315.
+
+METEOR in the spiritual world, 315.
+
+MIND, the, is intermediate between the soul and the body, 178; although
+it appears to be in the head, it is actually in the whole body, 178,
+260. The human mind is distinguished into regions, as the world is
+distinguished into regions as to the atmospheres, 188, 270; the supreme
+region of the mind is called celestial, the middle region spiritual, and
+the lowest region natural, 270, 305. The mind is successively opened
+from infancy even to extreme old age, 102. As a man advances from
+science into intelligence, and from intelligence into wisdom, so also
+his mind changes its form, 94. With some, the mind is closed from
+beneath, and is sometimes twisted as a spire into the adverse principle;
+with others that principle is not closed, but remains half open above,
+and with some open, 203. With men there is an elevation of the mind into
+superior light, and with women there is an elevation of the mind into
+superior heat, 188. The mind of every man, according to his will and
+consequent understanding, actually dwells in one society of the
+spiritual world, and intends and thinks in like manner with those who
+compose the society, 530. The lower principles of the mind are unchaste,
+but its higher principles chaste, 302. Every man has an internal and an
+external mind, with the wicked the internal mind is insane, and the
+external is wise; but with the good the internal mind is wise, and from
+this also the external, 477. With the ancients, the science of
+correspondences conjoined the sensual things of the body with the
+perceptions of the mind, and procured intelligence, 76.
+
+_Obs._--The mind is composed of two faculties which make man to be man,
+namely, the will and the understanding. The mind composed of the
+spiritual will and of the spiritual understanding, is the internal man;
+it incloses the inmost man or soul (_anima_), and it is inclosed by the
+natural mind or external man, composed of the natural will and
+understanding. This natural mind, together with a sort of mind still
+more exterior, called the _animus_, which is formed by the external
+affections and inclinations resulting from education, society, and
+custom, is the external mind. The whole organized in a perfect human
+form, is called spirit (_spiritus_). The spirit in our world is covered
+with a terrestrial body, which renders it invisible; but, freed from
+this body by natural death, it enters the spiritual world, where its
+spiritual body is perfectly visible and tactile.
+
+MIRACLES.--Why there are none in the present day, 535.
+
+MIRE.--In hell lascivious delights are represented under the appearance
+of mire, &c., 480.
+
+MISTRESS, 459.
+
+MODESTY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+MONASTERIES.--What becomes in the other life of those who have been shut
+up in monasteries, 54, 155. Virgins devoted to the monastic life, 513.
+
+MONOGAMISTS.--All in heaven live married to one wife, 77.
+
+MONOGAMICAL marriages, 70, 77, 141. They correspond to the marriage of
+the Lord and the church, and originate in the marriages of good and
+truth, 70.
+
+MONOGAMY.--Why monogamy exists with Christian nations, 337-339.
+
+MOTE.--Wonderful things respecting it, 329.
+
+MOTHER.--The church in the world is called mother, 118, 119.
+
+MORALITY, genuine, is the wisdom of life, 383. Spiritual morality is the
+result of a life from the Lord according to the truths of the Word, 293.
+
+MULTIPLICABLE.--Every thing is multiplicable _in infinitum_, 185.
+
+MUNIFICENCE is one of those virtues which have respect to life, and
+enter into it, 164.
+
+MUSES, nine, or virgins represent knowledges and sciences of every kind,
+182.
+
+NAKEDNESS signifies innocence, 413.
+
+NATURAL, the, derives its origin from the spiritual, 320. Difference
+between the natural and spiritual, 326-329. The natural principle is
+distinguished into three degrees; the so-called natural, the natural
+sensual, and the natural-corporeal, 442. The natural man is nothing but
+an abode and receptacle of concupiscences and lusts, 448. There are
+three degrees of the natural man, 496. Those who love only the world,
+placing their heart in wealth, are properly meant by the natural, 496;
+they pour forth into the world all things of the will and understanding,
+covetously and fraudulently acquiring wealth, and regarding no other use
+therein, and thence but that of possession, 496.
+
+NATURE is the recipient whereby love and wisdom produce their effects or
+uses, 380; thus nature is derived from life, and not life from nature,
+380. All the parts of nature derive their subsistence and existence from
+the sun, 380. Nature is in all time, in time, and in all space, in
+space, 328. Nature, with her time and space, must of necessity have a
+beginning and a birth, 328. Wherefore nature is from God, not from
+eternity, but in time, that is, together with her time and space, 328.
+
+NECESSITY for apparent love and friendship in marriages, for the sake of
+order being preserved in houses, 271, and following, 283.
+
+NEMESIS, 504.
+
+NOVITIATES, 182.--Novitiate spirit, 461. See _Spirits_.
+
+NUPTIALS celebrated in heaven, 19-25. There are nuptials in the heavens
+as in the earths, but only with those in the heavens who are in the
+marriage of good and truth; nor are any others angels, 44. By the words
+of the Lord, "Those who shall be accounted worthy to attain another age,
+neither marry nor are given in marriage," no other nuptials are meant
+than spiritual nuptials, and by spiritual nuptials is meant conjunction
+with the Lord, 41. These spiritual nuptials take place in the earths,
+but not after departure thence, thus not in the heavens, 44. To
+celebrate nuptials signifies to be joined with the Lord, 41. To enter
+into nuptials is to be received into heaven by the Lord, 41. Why
+nuptials in the world are essential solemnities, 306.
+
+OBSTRUCTIONS of inmost life, whence they proceed, 313.
+
+OCCIPUT, 267, 444.
+
+OCHIM, the, in hell, represent the images of the phantasies of the
+internals, 264, 430.
+
+ODE sung by virgins in the spiritual world, 207.
+
+ODORS, the, whereby the chaste pleasures of conjugial love are presented
+to the senses in the spiritual world, are the perfumes arising from
+fruits, and the fragrances from flowers, 430.
+
+OFFENSIVE appearances, odors, and forms, under which unchaste delights
+are presented to the view in hell, 430.
+
+OFFICES and employments in the spiritual world, 207.
+
+OFFSPRINGS, the, derived from the Lord as a husband and father, and from
+the church as a wife and mother, are all spiritual, 120. The spiritual
+offsprings which are born from the Lord's marriage with the church are
+truths and goods, 121. From the marriages of the angels in the heavens
+are generated spiritual offsprings, which are those of love and wisdom,
+or of good and truth, 65. Spiritual offsprings, which are produced from
+the marriages of the angels, are such things as are of wisdom from the
+father, and of love from the mother, 211. See _Storge_.
+
+OIL signifies good, 44.
+
+OLD men, decrepit, and infirm old women are restored by the Lord to the
+power of their age, when from a religious principle they have shunned
+adulteries as enormous sins, 137.
+
+OLIVE-TREES in the spiritual world represent conjugial love in the
+highest region, 270,
+
+ONE, the, from whom all things have life and from whom form coheres, is
+the Lord, 524. In heaven two married partners are called two when they
+are named husband and wife, but one when they are named angels, 177.
+When the will of two married partners become one, they become one man
+(_homo_), 196.
+
+OPERATIONS, all, in the universe have a progression from ends through
+causes into effects, 400.
+
+OPINIONS on celestial joys and eternal happiness, 3.
+
+OPPOSITE.--There is not any thing in the universe which has not its
+opposite, 425. Opposites, in regard to each other, are not relatives,
+but contraries, 425. When an opposite acts upon an opposite, one
+destroys the other even to the last spark of its life, 255. Marriages
+and adulteries are diametrically opposite to each other, 255.
+
+OPPOSITION of adulterous love and conjugial love, 423-443.
+
+OPULENCE in heaven is the faculty of growing wise, according to which
+faculty wealth is given in abundance, 250.
+
+ORCHESTRA, 315.
+
+ORDER, all, proceeds from first principles to last, and the last becomes
+the first of some following order, 311. All things of a middle order are
+the last of a prior order, 311. There is successive order and
+simultaneous order; the latter is from the former and according to it,
+314. In successive order, one thing follows after another from what is
+highest to what is lowest, 314. In simultaneous order, one thing is next
+to another from what is inmost to what is outermost, 314. Successive
+order is like a column with steps from the highest to the lowest, 314.
+Simultaneous order is like a work cohering from the centre to the
+superficies, 314. Successive order becomes simultaneous in the ultimate,
+the highest things of successive order become the inmost of simultaneous
+order, and the lowest things of successive order become the outermost of
+simultaneous order, 314. Successive order of conjugial love, 305, 311.
+
+ORGANIZATION, the, of the life of man according to his love, cannot be
+changed after death, 524. A change of organization cannot possibly be
+effected, except in the material body, and is utterly impossible in the
+spiritual body after the former has been rejected, 524.
+
+ORGANS.--Such as conjugial love is in the minds or spirits of two
+persons, such is it interiorly in its organs, 310. In these organs are
+terminated the forms of the mind with those who are principled in
+conjugial love, 310.
+
+ORIGIN of evil, 444. Origin of conjugial love, 60, 61, 83, 103-114, 183,
+238. Origin of the Mahometan religion, 342. Origin of the beauty of the
+female sex, 381-384.
+
+OUTERMOST, the, lowest things of successive order become the outermost
+of simultaneous order, 314.
+
+_Obs._--The outermost is predicated of what is most exterior, in
+opposition to the inmost, or that which is most interior.
+
+OWLS in the spiritual world are correspondences and consequent
+appearances of the thoughts of confirmators, 233.
+
+PAGANS, the, who acknowledge a God and live according to the civil laws
+of justice, are saved, 351.
+
+PALACE representative of conjugial love, 270. Small palace inhabited by
+two novitiate conjugial partners, 316. Description of the palace of a
+celestial society, 12.
+
+PALLADIUM, 151*.
+
+PALM-TREES, in the spiritual world, represent conjugial love of the
+middle region, 270.
+
+PALMS OF THE HANDS, in the, resides with wives a sixth sense, which is a
+sense of all the delights of the conjugial love of the husband, 151*.
+
+PAPER on which was written arcana at this day revealed by the Lord, 533.
+Paper bearing this inscription, "The marriage of Good and Truth," 115.
+
+PARADISE, spiritually understood, is intelligence, 353. Paradise on the
+confines of heaven, 8.
+
+PARALYSIS, 253, 470.
+
+PARCHMENT IN HEAVEN.--Roll of parchment containing arcana of wisdom
+concerning conjugial love, 43. Sheet of parchment, on which were the
+rules of the people of the first age, 77.
+
+PARNASSIDES, sports of the, in the spiritual world, 207. These sports
+were spiritual exercises and trials of skill, 207.
+
+PARNASSUS, 151*, 182, 207.
+
+PARTICULARS are in universals as parts in a whole, 261. Whoever knows
+universals, may afterwards comprehend particulars, 261.
+
+_Obs._--Particulars taken together are called universals.
+
+PARTNER.--Those who have lived in love truly conjugial, after the death
+of their married partners, are unwilling to enter into iterated
+marriages, the reason why, 321. See _Married Partners_.
+
+PATHOLOGY, 253.
+
+PEACE is the blessed principle of every delight which is of good, 394.
+Peace, because it proceeds immediately from the Lord, is one of the two
+inmost principles of heaven, 394. Peace in their homes gives serenity to
+the minds of husbands, and disposes them to receive agreeably the
+kindnesses offered by their wives, 285. Peace is in conjugial love, and
+relates to the soul, 180.
+
+PEGASUS.--By the winged horse Pegasus the ancients meant the
+understanding of truth, by which comes wisdom; by the hoofs of his feet
+they understood experiences, whereby comes natural intelligence, 182.
+
+PELLICACY, 459, 460, 462.
+
+PERCEPTION, common, is the same thing us influx from heaven into the
+interiors of the mind, 28. By virtue of this perception, man inwardly in
+himself perceives truths, and as it were sees them, 28. All have not
+common perception, 147. There is an internal perception of love, and an
+external perception, which sometimes hides the internal, 49. The
+external perception of love originates in those things which regard the
+love of the world, and of the body, 49.
+
+_Obs._--Perception is a sensation derived from the Lord alone, and has
+relation to the good and true, _A.C._ 104. Perception consists in seeing
+that a truth is true, and that a good is good; also that an evil is
+evil, and a false is false, _A.C._ 7680. Its opposite is phantasy. See
+_Phantasy, obs_.
+
+PEREGRINATIONS of man in the societies of the spiritual world, during
+his life in the natural world, 530.
+
+PERIODS whereby creation is preserved in the state foreseen and provided
+for, 400, 401.
+
+PERIOSTEUMS, 511.
+
+PETER, the Apostle, represented truth and faith, 119.
+
+PHANTASY, 267.--Those are in the phantasy of their respective
+concupiscences who think interiorly in themselves, and too much indulge
+their imagination by discoursing with themselves; for these separate
+their spirit almost from connection with the body, and by vision
+overflow the understanding, 267. What is the fate of those after death
+who have given themselves up to their phantasy, 268, 514. Errors which
+phantasy has introduced through ignorance of the spiritual world and of
+its sun, 422.
+
+_Obs._--Phantasy is an appearance of perception: it consists in seeing
+what is true as false, and what is good as evil and what is evil as
+good, and what is false as true, _A.C._. 7680.
+
+PHANTOMS.--Who those are who in the other life appear as phantoms, 514.
+
+PHILOSOPHERS, difference between, and _Sophi_, 130. The ancient people,
+who acknowledged the wisdom of reason as wisdom, were called
+philosophers, 180. See _Sophi_.
+
+PHILOSOPHICAL considerations concerning the abstract substance, form,
+subject. &c., 66, 186.
+
+PHILOSOPHY is one of those sciences by which an entrance is made into
+things rational, which are the grounds of rational wisdom, 163.
+
+PHYSICS is one of the sciences by which an entrance is made into things
+rational, which are the ground of rational wisdom, 163.
+
+PLACE.--In the spiritual world there are places as in the natural world,
+otherwise there could be no habitations and distinct abodes, 10.
+Nevertheless place is not place, but an appearance of place, according
+to the state of love and wisdom. 10. Places of instruction in the
+spiritual world, 261.
+
+PLACES, public, in the spiritual world, 17, 79.
+
+PLANES successive, formed in man, on which superior principles may rest
+and find support, 447. The ultimate plane in which the sphere of
+conjugial love and its opposite terminate is the same, 439. The rational
+plane, with man, is the medium between heaven and hell; the marriage of
+good and truth flows into this plane from above, and the marriage of
+evil and false flows into it from beneath, 436.
+
+PLANETS.--Revelations made at the present day concerning the inhabitants
+of the planets, 532. See Treatise by the Author on _The Earths in the
+Universe_.
+
+PLASTIC force in animals and vegetables, whence it proceeds, 238.
+
+PLATO, 151*.
+
+PLATONIST.--Arcana unfolded by a Platonist, 153*.
+
+PLEASURES.--Sensations, with the pleasures thence derived, appertain to
+the body, 273. The delights of adulterous love are the pleasures of
+insanity, 442, 497.
+
+PLEDGES.--After a declaration of consent, pledges are to be given, 300.
+These pledges are continual visible witnesses of mutual love, hence also
+they are memorials thereof, 300.
+
+POLAND, 521.
+
+POLES, 103, 108.
+
+POLITICAL SELF-LOVE, its nature and quality, 264. It would make its
+votaries desirous of being emperors if left without restraint, 264.
+
+POLITICS is one of those sciences by which an entrance is made into
+things rational, which are the ground of rational wisdom, 163.
+
+POLYGAMICAL love is the love of the external, or natural man, 345. In
+this love there is neither chastity, purity, nor sanctify, 346.
+
+POLYGAMIST, no, so long as he remain such, is capable of being made
+spiritual, 347. Conjugial chastity, purity, and sanctity cannot exist
+with polygamists, 346.
+
+POLYGAMY, of, 332-352. Whence it originates, 349. Polygamy is
+lasciviousness, 345. Polygamy is not a sin with those who live in it
+from a religious principle, as did the Israelites, 348. Why polygamy was
+permitted to the Israelitish nation, 340.
+
+POPES.--Dreadful fate of two popes who had compelled emperors to resign
+their dominions, and had behaved ill to them, both in word and deed, at
+Rome, whither they came to supplicate and adore them, 265.
+
+PORTICO of palm-trees and laurels, 56.
+
+POSTERIOR, the, is derived from the prior, as the effect from its cause,
+326. That which is posterior exists from what is prior, as it exists
+from what is prior, 330. Between prior and posterior there is no
+determinate proportion, 326.
+
+POWER, active or living, and passive or dead, 480. Whence proceeds the
+propagative, or plastic force, in seeds of the vegetable kingdom, 238.
+
+PRECEPT.--He who from purpose or confirmation acts against one precept,
+acts against the rest, 528. The precepts of regeneration are five, see
+n. 82: among which are these, that evils ought to be shunned, because
+they are of the devil, and from the devil; that goods are to be done,
+because they are of God, and from God; and that men ought to go to the
+Lord, in order that He may lead them to do the latter, 525.
+
+PREDICATES.--A subject without predicates is also an entity which has no
+existence in reason (_ens nullius rationis_), 66.
+
+PREDICATIONS are made by a man according to his rational light, 485.
+Predications of four degrees of adulteries, 485 and following.
+Difference between predications, charges of blame, and imputations, 485.
+
+PRELATES, why the, of the church have given the pre-eminence to faith,
+which is of truth, above charity, which is of good, 126.
+
+PREPARATION for heaven or for hell, in the world of spirits, has for its
+end that the internal and external may agree together and make one, and
+not disagree and make two, 48*.
+
+PRESENCE.--The origin or cause of presence in the spiritual world, 171.
+Man is receptible of the Lord's presence, and of conjunction with Him.
+To come to Him, causes presence, and to live according to His
+commandments, causes conjunction, 341. His presence alone is without
+reception, but presence and conjunction together are with reception,
+341. The truth of faith constitutes the Lord's presence, 72.
+
+PRESERVATION is perpetual creation, 86. Whence arises perpetual
+preservation, 85.
+
+PRETENDER.--Every man who is not interiorly led by the Lord is a
+pretender, a sycophant, a hypocrite, and thereby an apparent man, and
+yet not a man, 267.
+
+PRIEST, chief, of a society in heaven, 266.
+
+PRIMARY.--What is first in respect to end, is first in the mind and its
+intention, because it is regarded as primary, 98. Things primary exist,
+subsist, and persist, from things ultimate, 44.
+
+PRIMEVAL.--In the world, at the present day, nothing is known of the
+primeval state of man, which is called a state of integrity, 355. What
+the primeval state of creation was, and how man is led back to it by the
+Lord, 355.
+
+PRINCE of a society in heaven, 14 and following, 266.
+
+PRINCIPLE, the primary, of the church is the good of charity, and not
+the truth of faith, 126.
+
+PRINCIPLES and PRINCIPIATES, 328.
+
+_Obs._--Principiates derive their essence from principles, _T.C.R_.,
+177. All things of the body are principiates, that is, are compositions
+of fibres, from principles which are receptacles of love and wisdom,
+_D.L. and W_., 369.
+
+PROBITY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+PROBLEM concerning the soul, 315.
+
+PROCEED, to.--All things which proceed from the Lord, are in an instant
+from first principles in last, 389.
+
+PROCREATION, sphere of the love of, 400.
+
+PROGRESSION.--There is no progression of good to evil, but a progression
+of good to a greater and less good, and evil to a greater and less evil,
+444. A progression from ends through causes into effects is inscribed on
+every man in general, and in every particular, 400, 401. Decreasing
+progression of conjugial love, 78.
+
+PROLIFICATION corresponds to the propagation of truth, 127. Spiritual
+prolification is that of love and wisdom, 51, 52. Origin of natural
+prolifications, 115. The sphere of prolification is the same as the
+universal sphere of the marriage of good and truth, which proceeds from
+the Lord, 92. All prolification is originally derived from the influx of
+love, wisdom, and use from the Lord, from an immediate influx into the
+souls of men, from a mediate influx into the souls of animals, and from
+an influx still more mediate into the inmost principles of vegetables,
+183. Prolifications are continuations of creation, 183. The principle of
+prolification is derived from the intellect alone, 90. In the principle
+of prolification of the husband is the soul, and also his mind as to its
+interiors, which are conjoined to the soul, 172. Its state with
+husbands, if married pairs were in the marriage of good and truth, 115.
+
+PROMULGATION, cause of the, of the decalogue by Jehovah God upon Mount
+Sinai, 351.
+
+PROPAGATE, to.--Love and wisdom, with use, not only constitute man
+(_homo_), but also are man, and propagate man, 183. A feminine principle
+is propagated from intellectual good, 220.
+
+PROPAGATION, all, is originally derived from the influx of love, wisdom,
+and use from the Lord, from an immediate influx into the souls of men,
+from a mediate in flux into the souls of animals, and from an influx
+still more mediate into the inmost principles of vegetables, 183.
+Propagations are continuations of creation, 183. Propagation of the
+soul, 220, 236, 238, 245, 321. The propagation of the human race, and
+thence of the angelic heaven, was the chief end of creation. 68.
+
+PROPAGATE, or plastic force of vegetables and animals, whence it
+originated, 138.
+
+PROPRIUM, man's, from his birth is essentially evil, 262. The _proprium_
+of man's (_homo_) will, is to love himself, and the _proprium_ of his
+understanding is to love his own wisdom, 194. These two propriums are
+deadly evils to man, if they remain with him, 194. The love of these two
+propriums is changed into conjugial love, so far as man cleaves to his
+wife, that is, receives her love, 194.
+
+PROVIDENCE, the Divine, of the Lord extends to every thing, even to the
+minutest particulars concerning marriages, and in marriages, 229, 316.
+The operations of uses, by the Lord, by the spheres which proceed from
+Him, are the Divine Providence, 386, 391.
+
+_Obs._--The Divine Providence is the same as the mediate and immediate
+influx from the Lord, _A.C._ 6480. See the _Treatise on the Divine
+Providence_, by the Author.
+
+PRUDENCE is one of the moral virtues which have respect to life, and
+enter into it, 164. Nothing of prudence can possibly exist but from God,
+354. Prudence of wives in concealing their love, 294. This prudence is
+innate, 187. It was implanted in women from creation, and consequently
+by birth, 194. Of self-derived prudence, 354.
+
+PULPIT in a temple in the spiritual world, 23.
+
+PU, or PAU, 28, 29, 182.
+
+_Obs._--This is the Greek word [Greek: pou], written in ordinary
+characters; the Author gives the Latin translation at n. 28. (In quodam
+pu seu ubi.) This word expresses the uncertainty in which philosophers
+and theologians are on the subject of the soul.
+
+PURE.--It is not possible that any love should become absolutely pure,
+with men or with angels, 71, 146. To the pure all things are pure, but
+to them that are defiled, nothing is pure, 140.
+
+PURIFICATION the spiritual, of conjugial love may be compared to the
+purification of natural spirits, as effected by the chemists, 145.
+Wisdom purified may be compared with alcohol, which is a spirit highly
+rectified, 145.
+
+PURITY, the, of heaven is from conjugial love, 430. In like manner the
+purity of the church, 431.
+
+PURPLE, the, color from its correspondence signifies the conjugial love
+of the wife, 76.
+
+PURPOSE.--That which flows forth from the very essence of a man's life,
+thus which flows forth from his will or his love, is principally called
+purpose, 493. As soon as any one from purpose or confirmation abstains
+from any evil because it is sin, he is kept by the Lord in the purpose
+of abstaining from the rest, 529.
+
+PUSTULES, 253, 470.
+
+PUT AWAY, to.--Putting away on account of adultery is a plenary
+separation of minds, which is called divorce, 255. Other kinds of
+putting away, grounded in their particular causes, are separations, 255.
+
+PUT OFF, to.--Man after death puts off every thing which does not agree
+with his love, 36. How a man after death puts off externals and puts on
+informals, 48*
+
+PYTHAGORAS, 151*.
+
+PYTHAGOREANS, 153*.
+
+QUALITY of the love of the sex in heaven, 44. The quality of every deed,
+and in general the quality of every thing depends upon the circumstances
+which mitigate or aggravate it, 487.
+
+RAINBOW painted on a wall in the spiritual world, 76.
+
+RATIONAL principle, the, is the medium between heaven and the world,
+145. Above the rational principle is heavenly light, and below the
+rational principle is natural light, 233. The rational principle is
+formed more and more to the reception of heaven or of hell, according as
+man turns himself towards good or evil, 436.
+
+_Obs._--The rational principle of man partakes of the spiritual and
+natural, or is a medium between them, _A.C._, 268.
+
+RATIONALITY, spiritual, comes by means of the Word, and of preachings
+derived therefrom, 293. Natural, sensual, and corporeal men enjoy, like
+other men, the powers of rationality, but they use it while they are in
+externals, and abuse it while in their internals, 498, 499. Rationality,
+with devils, proceeds from the glory of the love of self, 269, and also
+with atheists, who enjoy a more sublime rationality than many others,
+269.
+
+RATIONALITY and LIBERTY.--When man turns himself to the Lord, his
+rationality and liberty are led by the Lord; but if backwards, from the
+Lord, his rationality and liberty are led by hell, 437.
+
+REACTION.--In all conjunction by love there must be action, reception,
+and reaction, 293.
+
+READ, to.--While man reads the Word, and collects truths out of it, the
+Lord adjoins good, 128; but this takes place interiorly with those only
+who read the Word to the end that they may become wise, 128.
+
+REAL.--Love and wisdom are collected together in use, and therein become
+one principle, which is called real, 183.
+
+REASON, human, is such that it understands truths from the light
+thereof, as though was not heretofore distinguished them, 490.
+
+REASONERS.--They are named such who never conclude any thing, and make
+whatever they hear a matter of argument and dispute whether it be so,
+with perpetual contradiction, 232. What their fate is in the other life,
+232.
+
+REASONINGS, the, of the generality commence merely from effects, and
+from effects proceed to some consequences thence resulting, and do not
+commence from causes, and from causes proceed analytically to effects,
+385. Truth does not admit of reasonings, 481. They favor the delights of
+the flesh against those of the spirit, 481.
+
+RECEPTION is according to religion, 352. Without conjunction there is no
+reception, 341. See _Reaction_.
+
+RECIPIENT.--Man is a recipient of God, and consequently a recipient of
+love and wisdom from Him, 132. A recipient becomes an image of God
+according to reception, 132.
+
+RECIPROCAL principle, the, of conjunction with God, is, that a man
+should love God, and relish the things which are of God, as from
+himself, and yet believe that they are of God, 132, 122. Without such a
+reciprocal principle conjunction is impossible, 132.
+
+RECTIFICATION.--The purification of conjugial love may be compared to
+the purification of natural spirits, effected by chemists, and called
+rectification, 145.
+
+REFORMED, to be.--Man is reformed by the understanding, and this is
+effected by the knowledges of good and truth, and by a rational
+intuition grounded therein, 495.
+
+REGENERATION is a successive separation from the evils to which man is
+naturally inclined, 146. Regeneration is purification from evils, and
+thereby renovation of life, 525. The precepts of regeneration are five,
+525. See _Precepts_. By regeneration a man is made altogether new as to
+his spirit, and this is effected by a life according to the Lord's
+precepts, 525.
+
+REGIONS of the mind.--In human minds there are three regions, of which
+the highest is called the celestial, the middle the spiritual, and the
+lowest the natural, 305. In the lowest man is born; he ascends into the
+next above it by a life according to the truths of religion, and into
+the highest by the marriage of love and wisdom, 305. In the lowest
+region dwells natural love, in the superior spiritual love, and in the
+supreme celestial love, 270. In each region there is a marriage of love
+and wisdom, 270. The pleasantnesses of conjugial love in the highest
+region are perceived as blessednesses, in the middle region as
+satisfactions, and in the lowest region as delights, 335. In the lowest
+region reside all the concupiscences of evil and of lasciviousness; in
+the superior region there are not any concupiscences of evil and of
+lasciviousness, for man is introduced into this region by the Lord when
+he is reborn; in the supreme region is conjugial chastity in its love,
+into this region man is elevated by the love of uses, 305.
+
+REIGN, to, with Christ is to be wise, and perform uses, 7.
+
+RELATION, there is no, of good to evil, but a relation of good to a
+greater and less good, and of evil to a greater and less evil, 444. What
+is signified by the expression, for the sake of relatives, 17.
+
+RELATIVES subsist between the greatest and the least of the same thing,
+425, 17.
+
+RELIGION constitutes the state of the church with man, 238. Religion is
+implanted in souls, and by souls is transmitted from parents to their
+offspring, as the supreme inclination, 246. With Christians it is formed
+by the good of life, agreeable to the truth of doctrine, 115. Conjugial
+love is grounded in religion, 238. Where there is not religion, neither
+is there conjugial love, 239. There is no religion without the truths of
+religion; what is religion without truths, 239. Religion, as it is the
+marriage of the Lord and the church, is the initiament and inoculation
+of conjugial love, 531. That love in its progress accompanies religion,
+531. The first internal cause of cold in marriages is the rejection of
+religion by each of the parties, 240. The second cause is, that one has
+religion and not the other, 241. The third is, that one of the parties
+is of one religion, and the other of another, 242. The fourth is the
+falsity of religion, 243.
+
+_Obs._--There is a difference which it is important to bear in mind,
+between religion and the church; the church of the Lord, it is true, is
+universal, and is with all those who acknowledge a Divine Being, and
+live in charity whatever else may be their creed; but the church is
+especially where the Word is, and where by means of the Word the Lord is
+known. In the countries where the Word does not exist, or is withdrawn
+from the people and replaced by human decisions, as among the Roman
+Catholics, there is religion alone, but there is, to speak correctly, no
+church. Among Protestants, there is both religion and a church, but this
+church has come to an end, because it has perverted the Word.
+
+RENEW, to.--Every part of man, both interior and exterior, renews
+itself, and this is effected by solutions and reparations, 171.
+
+RENUNCIATION of whoredoms, whence exists the chastity of marriage, how
+it is effected, 148.
+
+REPASTS.--In heaven, as in the world, there are repasts, 6.
+
+REPRESENTATIONS.--Among the ancients the study of their bodily senses
+consisted in representations of truths in forms, 76.
+
+REPRESENTATIVE.--To those who are in the third heaven, every
+representative of love and wisdom becomes real, 270.
+
+RESPIRATION OF THE LUNGS, the, has relation to truth, 87.
+
+REST.--What is the meaning of eternal rest, 207.
+
+RETAIN, to--In whatever state man is he retains the faculty of elevating
+the understanding, 495.
+
+REVELATIONS made at the present day by the Lord, 532.
+
+RIB, by a, of the breast is signified, in the spiritual sense, natural
+truth, 193.
+
+RIGHT, the, signifies good, 316. It also signifies power, 21.
+
+RITES, customary.--There are customary rites which are merely formal,
+and there are others which, at the same time, are also essential, 306.
+
+RIVALSHIP or emulation between married parties respecting right and
+power, 291. Emulation of prominence between married partners is one of
+the external causes of cold, 248.
+
+RULES of life concerning marriages, 77. Universal rule, 147, 313.
+
+SABBATH, the.--The life of heaven from the worship of God, is called a
+perpetual Sabbath, 9. Celebration of the Sabbath in a heavenly society,
+23, 24.
+
+SACRILEGE.--See _Sacrimony_.
+
+SACRIMONY.--In heaven, marriage with one wife is called sacrimony, but
+if it took place with more than one it would be called sacrilege, 76.
+
+SAGACITY is one of the principles constituent of natural wisdom, 163.
+
+SANCTITIES.--The marriage of the Lord and the church, and the marriage
+of good and truth, are essential sanctities, 64. Sanctity of the Holy
+Scriptures, 24.
+
+SANCTUARY of the tabernacle of worship amongst the most ancient in
+heaven, 75.
+
+SATANS.--They are called satans who have confirmed themselves in favor
+of nature to the denial of God, 380. Those who are evil from the
+understanding dwell in the front in hell, and are called satans, but
+those who are in evil from the will, dwell to the back and are called
+devils, 492. See _Devils_. Satan wishing to demonstrate that nature is
+God, 415.
+
+_Obs._--In the Word, by the devil is understood that hell which is to
+the back, and in which are the most wicked, called evil genii; and by
+satan, that hell in which dwell those who are not so wicked, who are
+called evil spirits, _H. and H._, 544.
+
+SATISFACTION.--In love truly conjugial exists a state of satisfaction,
+180.
+
+SATURNINE or golden age, 153*.
+
+SATYRS.--In the spiritual world the satyr-like form is the form of
+dissolute adultery, 521.
+
+SAVED, to be.--All in the universe who acknowledge a God, and, from a
+religious principle, shun evil as sins against Him, are saved, 343.
+
+SCIENCE is a principle of knowledges, 130. There is no end to science,
+185. Man is not born into the science of any love, but beasts and birds
+are born into the science of all their loves, 133. Man is born without
+sciences, to the end that he may receive them all; whereas, supposing
+him to be born into sciences, he could not receive any but those into
+which he was born, 134. Science and love are undivided companions, 134.
+
+SCIENCE OF CORRESPONDENCES, the, was among the ancients the science of
+sciences, 532. It was the knowledge concerning the spiritual things of
+heaven and the church, and thence they derived wisdom, 532. It conjoined
+the sensual things of their bodies with the perceptions of their minds,
+and procured to them intelligence, 76. This science having been turned
+into idolatrous science, was so obliterated and destroyed by the divine
+providence of the Lord, that no visible traces of it were left
+remaining, 532. Nevertheless, it has been again discovered by the Lord,
+in order that the men of the church may again have conjunction with Him,
+and consociation with the angels; which purposes are effected by the
+Word, in which all things are correspondences, 532. See
+_Correspondences_.
+
+SCORBUTIC PHTHISIC, 253, 470.
+
+SCRIPTURE, the sacred, which proceeded immediately from the Lord, is, in
+general and in particular, a marriage of good and truth, 115.
+
+SEAT, the, of jealousy is in the understanding of the husband, 372.
+
+SEDUCERS.--Their sad lot after death, 514.
+
+SEE, to, that what is true is true, and that what is false is false, is
+to see from heavenly light in natural light, 233.
+
+SEEDS spiritually understood are truths, 220. By the seed of man,
+whereby iron shall be mixed with clay, and still they shall not cohere,
+is meant the truth of the Word falsified, 79. Formation of seed, 220,
+245, 183.
+
+SELF-CONCEIT, or SELF-DERIVED INTELLIGENCE.--The love of wisdom, if it
+remains with man, and is not transcribed into the woman, is an evil
+love, and is called self-conceit, or the love of his own intelligence,
+88, 353. The wife continually attracts to herself her husband's conceit
+of his own intelligence, and extinguishes it in him, and verifies it in
+herself, 353. He who, from a principle of self-love, is vain of his own
+intelligence, cannot possibly love his wife with true conjugial love,
+193.
+
+SEMBLANCES, conjugial, 279-289.
+
+SEMINATION corresponds to the potency of truth, 127. It has a spiritual
+origin, and proceeds from the truths of which the understanding
+consists, 220.
+
+SENSATIONS with the pleasures thence derived appertain to the body, and
+affections with the thoughts thence derived appertain to the mind, 273.
+
+SENSE.--Every love has its own proper sense, 210. Spiritual origin of
+the natural senses, 220. See _Taste, Smell, Hearing, Touch, Sight_. Each
+of these senses has its delights, with variations according to the
+specific uses of each, 68. The sense proper to conjugial love is the
+sense of touch, 210. The use of this sense is the complex of all other
+uses, 68. Wives have a sixth sense, and which is a sense of all the
+delights of the conjugial love of the husband, and this sense they have
+in the palms of their hands, 155*.
+
+SENSUAL.--Natural men who love only the delights of the senses, placing
+their heart in every kind of luxury and pleasure, are properly meant by
+the sensual, 496. The sensual immerse all things of the will, and
+consequently of the understanding, in the allurements and fallacies of
+the senses, indulging in these alone, 496.
+
+SEPARATIONS of married partners. Legitimate causes thereof, 251-254.
+
+SERENE, principle of peace, 155*.
+
+SERIES.--All those things which precede in minds form series, which
+collect themselves together, one near another, and one after another,
+and these together, compose a last or ultimate, in which they co-exist,
+313. The series of the love of infants, from its greatest to its least,
+thus to the boundary in which it subsists or ceases, is retrograde, the
+reason why, 401.
+
+SERPENT, the, signifies the love of self-intelligence, 353. By the
+serpent, Gen. iii. is meant the devil, as to the conceit of self-love
+and self-intelligence, 135. In hell, the forms of beasts, under which
+the lascivious delights of adulterous love are presented to the sight,
+are serpents, &c., 430.
+
+SEX.--The love of the male sex differs from that of the female sex, 382.
+Origin of the beauty of the female sex, 381-384. Cause of the beauty of
+the female sex, 56.
+
+SHEEP, in the spiritual world, are the representative forms of the state
+of innocence and peace of the inhabitants, 75.
+
+SHEEPFOLD signifies the church, 129.
+
+SHOWER, golden, 155*, 208.
+
+SIGHT.--There is in man an internal and an external sight, 477. Natural
+sight is grounded in spiritual sight, which is that of the
+understanding, 220. The love of seeing, grounded in the love of
+understanding, has the sense of seeing; and the gratifications proper to
+it are the various kinds of symmetry and beauty, 210. How gross the
+sight of the eye is, 416.
+
+SILVER signifies intelligence in spiritual truths, and thence in natural
+truths, 76. The silver age, 76.
+
+SIMPLE.--Every thing divided is more and more multiple, and not more and
+more simple, 329.
+
+SIMULTANEOUS.--There is simultaneous order and successive order, 314.
+That simultaneous order is grounded in successive, and is according to
+it, is not known, 314.
+
+SIN.--All that which is contrary to religion is believed to be sin,
+because it is contrary to God; and, on the other hand, all that which
+agrees with religion is believed not to be sin, because it agrees with
+God, 348.
+
+SINCERITY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+SINGING in heaven, 55, 155*.
+
+SIRENS, fantastic beauty of, in the spiritual world, 505.
+
+SISTERS.--The Lord calls those brethren and sisters who are of his
+church, 120.
+
+SIX.--The number six signifies all and what is complete, 21.
+
+SLEEP, the, into which Adam fell, when the woman was created, signifies
+man's entire ignorance that the wife is formed, and, as it were, created
+from him, 194.
+
+SLEEP, to, Gen. ii. 21, signifies to be in ignorance, 194. Sleep in
+heaven, 19.
+
+SLOTHFUL, to the, in the spiritual world, food is not given, 6.
+
+SMALL-POX, 253, 470.
+
+SMELLING, natural, is grounded in spiritual smelling, which is
+perception, 220. The love of knowing those things which float about in
+the air, grounded in the love of perceiving, is the sense of smelling;
+and the gratifications proper to it are the various kinds of fragrance,
+210.
+
+SOBRIETY is one of those virtues which have respect to life, and enter
+into it, 164.
+
+SOCIETY, every, in heaven may be considered as one common body, and the
+constituent angels as the similar parts thereof, from which the common
+body exists, 10.
+
+SOCRATES, 151*.
+
+SOCRATICS, 153*.
+
+SOLITARY, there is neither good nor solitary truth, but in all cases
+they are conjoined, 87.
+
+SOLUTIONS and reparations by which every part of man, both interior and
+exterior, renews itself, 171.
+
+SOMNAMBULISTS act from the impulse of a blind science, the understanding
+being asleep, 134.
+
+SONS in the Word signify truths conceived in the spiritual man, and born
+in the natural, 120, 220. Those who are regenerated by the Lord are
+called in the Word sons of God, sons of the kingdom, 120.
+
+SONS-IN-LAW, what, and daughters-in-law signify in the Word, 120.
+
+SONGS in heaven, 17, 19. Heavenly songs are in reality sonorous
+affections, or affections expressed and modified by sounds, 55. Singing
+in heaven is an affection of the mind, which is let forth through the
+mouth as a tune, 155*. Affections are expressed by songs, as thoughts
+are by discourse, 55.
+
+SOPHI.--The most ancient people did not acknowledge any other wisdom
+than the wisdom of life, and this was the wisdom of those who were
+formerly called _sophi_, 130.
+
+SOUL, the, is the inmost principle of man, 101, 158, 206. It is not
+life, but the proximate receptacle of life from God, and thereby the
+habitation of God, 315. It is a form of all things relating to love, and
+of all things relating to wisdom, 315. It is a form from which the
+smallest thing cannot be taken away, and to which the smallest thing
+cannot be added, and it is the inmost of all the forms of the whole
+body, 315. Propagation of the soul, 220, 245. The soul of the offspring
+is from the father, and its clothing from the mother, 206, 288. The
+principle of truth in the soul is the origin of seed, in which is the
+soul of man, 220, 483. It is in a perfect human form, covered with
+substances from the purest principles of nature, whereof a body is
+formed in the womb of the mother, 183. The soul of man, and of every
+animal, from an implanted tendency to self-propagation, forms itself,
+clothes itself, and becomes seed, 220; because the soul is a spiritual
+substance, which is not a subject of extension but of impletion, and
+from which no part can be taken away, but the whole may be produced
+without any loss thereof, hence it is that it is as fully present in the
+smallest receptacles, which are seeds, as in its greatest receptacle,
+the body, 220. The soul of every man, by its origin, is celestial,
+wherefore it receives influx immediately from the Lord, 482. The soul
+and the mind are the man, since both constitute the spirit which lives
+after death, and which is in a perfect human form, 260. The soul
+constitutes the inmost principles not only of the head, but also of the
+body, 178. The soul and mind adjoin themselves closely to the flesh of
+the body, to operate and produce their effects, 178. A masculine soul,
+220. How a feminine principle is produced from a male soul, 220. How a
+union of the souls of married partners is effected, 172. See _Mind,
+obs_.
+
+SPACE.--Those things which, from their origin, are celestial and
+spiritual, are not in space, but in the appearances of space, 158. The
+soul of man being celestial, and his mind spiritual, are not in space,
+158.
+
+SPANIARDS, 103, 104.
+
+SPECIES.--Why the Creator has distinguished all things into genera,
+species, and discriminations, 479.
+
+SPEECH, the, of wisdom is to speak from causes, 75. From the thought,
+which also is spiritual, speech flows, 220.
+
+SPHERE.--All that which flows from a subject, and encompasses and
+surrounds it, is named a sphere, 386. From the Lord, by the spiritual
+sun, proceeds a sphere of heat and light, or of love and wisdom, to
+operate ends which are uses, 386. The universal sphere of generating and
+propagating the celestial things, which are of love; and the spiritual
+things, which are of wisdom, and thence the natural things, which are of
+offspring, proceeds from the Lord, and fills the universal heaven and
+the universal world, 355. The divine sphere which looks to the
+preservation of the universe in its created state by successive
+generations, is called the sphere of procreating, 386. The divine sphere
+which looks to the preservation of generations in their beginnings, and
+afterwards in their progressions, is called the sphere of protecting the
+things created, 386. There are several other divine spheres, which are
+named according to uses, as the sphere of defence of good and truth
+against evil and false, the sphere of reformation and regeneration, the
+sphere of innocence and peace, the sphere of mercy and grace, &c., 222,
+386. But the universal of all is the conjugial sphere, because this is
+the supereminent sphere of conservation of the created universe, 222.
+This sphere fills the universe, and pervades all things from first to
+last, 222; thus from angels even to worms, 92. Why it is more universal
+than the sphere of heat and light which proceed from the sun, 222. In
+its origin, the conjugial sphere, flowing into the universe, is divine;
+in its progress in heaven with the angels, it is celestial and
+spiritual; with men it is natural; with beasts and birds, animal; with
+worms merely corporeal; with vegetables, it is void of life; and,
+moreover, in all its subjects it is varied according to their forms,
+225. This sphere is received immediately by the female sex, and
+mediately by the male, 225. The sphere of conjugial love is the very
+essential sphere of heaven, because it descends from the heavenly
+marriage of the Lord and the church, 54. Whereas there is a sphere of
+conjugial love, there is also a sphere opposite to it, which is called a
+sphere of adulterous love, 434. This sphere ascends from hell, and the
+sphere of conjugial love descends from heaven, 435, 455. These spheres
+meet each other in each world, but do not conjoin, 436, 455. Between
+these two spheres there is equilibrium, and man is in it, 437, 455. Man
+can turn himself to whichever sphere he pleases; but so far as he turns
+himself to the one, so far he turns himself from the other, 438, 455. A
+sphere of love from the wife, and of understanding from the man, is
+continually flowing forth, and unites them, 321. A natural sphere is
+continually flowing forth, not only from man, but also from beasts--yea,
+from trees, fruits, flowers, and also from metals, 171. There flows
+forth--yea, overflows from every man (_homo_)--a spiritual sphere,
+derived from the affections of his love, which encompasses him, and
+infuses itself into the natural sphere derived from the body, so that
+these two spheres are conjoined, 171. Every one, both man and woman, is
+encompassed by his own sphere of life, densely on the breast, and less
+densely on the back, 224.
+
+SPIRE.--With whom the mind is closed from beneath, and sometimes twisted
+as a spire into the adverse principle, 203.
+
+SPIRIT, the.--There are two principles which, in the beginning, with
+every man who from natural is made spiritual, are at strife together,
+which are commonly called the spirit and the flesh, 488. The love of
+marriage is of the spirit, and the love of adultery is of the flesh,
+488. See _Flesh_.
+
+SPIRITS.--See _Mind, obs_. By novitiate spirits are meant men newly
+deceased, who are called spirits because they are then spiritual men,
+461. Who those are, who, after death, become corporeal spirits, 495.
+
+SPIRITUAL--The difference between what is spiritual and natural is like
+that between prior and posterior, which bear no determinate proportion
+to each other, 326. Spiritual principles without natural, which are
+their constituent have no consistence, 52. Spiritual principles
+considered in themselves have relation to love and wisdom, 52. The
+things relating to the church, which are called spiritual things, reside
+in the inmost principles with man, 130. By the spiritual is meant he who
+loves spiritual things, and thereby is wise from the Lord, 281. A man
+(_homo_) without religion is not spiritual, but remains natural, 149. To
+become spiritual is to be elevated out of the natural principle, that
+is, out of the light and heat of the world into the light and heat of
+heaven, 347. Man becomes spiritual in proportion as his rational
+principle begins to derive a soul from influx out of heaven, which is
+the case so far as it is affected and delighted with wisdom, 145.
+
+SPIRITUALLY, to think, is to think abstractedly from space and time,
+328.
+
+SPORTS of wisdom in the, heavens, 132. Literary sports, 207. Conjugial
+love in its origin is the sport of wisdom and love, 75, 183. Games and
+shows in the heavens, 17. The sixth sense in the female sex is called in
+the heavens the sport of wisdom with its love, and of love with its
+wisdom, 155*.
+
+SPRING.--In heaven the heat and light proceeding from the sun cause
+perpetual spring, 137. In heaven, with conjugial partners, there is
+spring in its perpetual conatus, 355. All who come into heaven return
+into their vernal youth, and into the powers appertaining to that age,
+44.
+
+STABLES signify instructions, 76.
+
+STAGE entertainments. See _Actors_.
+
+STATES.--The state of a man's life is his quality as to the
+understanding and the will, 184. The state of a man's life from infancy,
+even to the end of life, is continually changing, 185. The common states
+of a man's life are called infancy, childhood, youth, manhood, and old
+age, 185. No subsequent state of life is the same as a preceding one,
+186. The last state is such as the successive order is, from which it is
+formed and exists, 313. What was the primeval state, which is called a
+state of integrity, 355. Of the state of married partners after death,
+45-54. There are two states into which a man enters after death--an
+external and an internal state; he comes first into his external state,
+and afterwards into his internal, 47*.
+
+STATUE, the, which Nebuchadnezzar saw in a dream represented the ages of
+gold, silver, copper, and iron, 78.
+
+STONES signify natural truths, and precious stones spiritual truths, 76.
+
+STORE, abundant, 220, 221.
+
+STOREHOUSE.--The conjugial principle of one man with one wife is the
+storehouse of human life, 457.
+
+STORGE.--The love called _storge_ is the love of infants, 392. This love
+prevails equally with the evil and the good, and, in like manner, with
+tame and wild beasts; it is even in some cases stronger and more ardent
+with evil men, and also with wild beasts, 392. The innocence of infancy
+is the cause of the love called _storge_, 395. Spiritual storge, 211.
+
+STUDY, what was the, of the men who lived in the silver age, 76. Study
+of sciences in the spiritual world, 207.
+
+STUPIDITY of the age, 481.
+
+SUBLIMATION.--The purification of conjugial love may be compared to the
+purification of natural spirits, as effected by chemists, and called
+sublimation, 145.
+
+SUBJECT, every, receives influx according to its form, 86. All a man's
+affections and thoughts are in forms, and thence from forms, for forms
+are their subjects, 186. A subject without predicates is an entity which
+has no existence in reason, 66. See _Substance_.
+
+SUBSISTENCE is perpetual existence, 86.
+
+SUBSTANCE.--There is no substance without a form, an unformed substance
+not being any thing, 66. There is not any good or truth which is not in
+a substance as in its subject, 66. Every idea of man's, however
+sublimated, is substantial, that is, affixed to substance, 66. Material
+things derive their origin from things substantial, 207. In man, all the
+affections of love, and all the perceptions of wisdom, are rendered
+substantial, for substances are their subjects, 361. See _Form_.
+
+SUBSTANTIAL.--The difference between what is substantial and what is
+material is like the difference between what is prior and what is
+posterior, 31. Spiritual things are substantial, 328. Spirits and angels
+are in substantial and not in materials, 328. Man after death is a
+substantial man, because this substantial man lay inwardly concealed in
+the natural or material man, 31. The substantial man sees the
+substantial man, as the material man sees the material man, 31. All
+things in the spiritual world are substantial and not material, whence
+it is that there are in their perfection in that world, all things which
+are in the natural world, and many things besides, 207. Every idea of
+man's, however sublimated, is substantial, that is, attached to
+substances, 66.
+
+SUCCESSIVE.--There is a successive order and a simultaneous order, and
+there is an influx of successive order into simultaneous order, 314. See
+_Order_.
+
+SUMMARY of the Lord's commandments, 340, 82.
+
+SUN.--There is a sun of the spiritual world as there is a sun of the
+natural world, 380. The sun of the spiritual world proceeds immediately
+from the Lord, who is in the midst of it, 235. That sun is pure love
+235, 380, 532. It appears fiery before the angels, altogether as the sun
+of our world appears before men, 235. It does not set nor rise, but
+stands constantly between the zenith and the horizon, that is, at the
+elevation of 45 degrees, 137. The spiritual sun is pure love, and the
+natural sun is pure fire, 182, 532. Whatever proceeds from the spiritual
+sun partakes of life, since it is pure love; whatever proceeds from the
+natural sun partakes nothing of life, since it is pure fire, 532. The
+spiritual sun is in the centre of the universe, and its operation, being
+without space and time, is instant and present from first principles in
+last, 391. For what end the sun of the natural world was created, 235.
+The fire of the natural sun exists from no other source than from the
+fire of the spiritual sun, which is divine love, 380.
+
+SUPPERS.--In heaven, as in the world, there are suppers, 19.
+
+SURVIVOR, 321.--See _Deceased_.
+
+SWAMMERDAM, 416.
+
+SWANS, in the spiritual world, signify conjugial love in the lowest
+region of the mind, 270.
+
+SWEDENBORG.--He protests in truth that the memorable relations annexed
+to the chapters in this work are not fictions, but were truly done and
+seen; not seen in any state of the mind asleep, but in a state of full
+wakefulness, 1. That it had pleased the Lord to manifest Himself unto
+him, and send him to teach the things relating to the New Church, 1.
+That the interiors of his mind and spirit were opened by the Lord, and
+that thence it was granted him to be in the spiritual world with angels,
+and at the same time in the natural world with men, 1, 39, 326. State of
+anxiety into which he fell when once he thought of the essence and
+omnipresence of God from eternity, that is, of God before the creation
+of the world, 328. The angels, as well as himself, did not know the
+differences between spiritual and natural, because there had never
+before been an opportunity of comparing them together by any person's
+existing at the same time in both worlds; and without such comparison
+and reference those differences were not ascertainable, 327. On a
+certain time, as he was wandering through the streets of a great city
+inquiring for a lodging, he entered a house inhabited by married
+partners of a different religion; the angels instantly accosted him, and
+told him they could not on that account remain with him there, 242. He
+had observed for twenty-five years continually, from an influx
+perceptible and sensible, that it is impossible to think analytically
+concerning any form of government, civil law, moral virtue, or any
+spiritual truth, unless the divine principle flows in from the Lord's
+wisdom through the spiritual world, 419. He declares, that having
+related a thousand particulars respecting departed spirits, he has never
+heard any one object, how can such be their lot when they are not yet
+risen from their sepulchres, the last judgment not being yet
+accomplished? 28.
+
+SWEDES, 103, 112.
+
+SWEETNESS.--In heaven, the chaste love of the sex is called heavenly
+sweetness, 55.
+
+SYMPATHIES.--In the spiritual world sympathies are not only felt, but
+also appear in the face, the discourse, and gesture, 273. With some
+married partners in the natural world, there is antipathy in internals,
+combined with apparent sympathy in their externals, 292. Sympathy
+derives its origin from the concordance of spiritual spheres, which
+emanate from subjects, 171.
+
+TABERNACLE.--In heaven, the most ancient people dwell in tabernacles,
+because, whilst in the world, they lived in tabernacles, 75. Tabernacle
+of their worship exactly similar to the tabernacle of which the form was
+showed to Moses on Mount Sinai, 75.
+
+TABLES of wood and stone on which were the writings of the most ancient
+people, 77. Tablet with this inscription, "The covenant between Jehovah
+and the Heavens," 75.
+
+TARTARUS, 75.--Shades of Tartarus, 75.
+
+TARTARY.--The ante-Mosaic Word, at this day lost, is reserved only in
+Great Tartary, 77.
+
+TASTE, sense of.--The love of self-nourishment, grounded in the love of
+imbibing goods, is the sense of tasting, and the delights proper to it
+are the various kinds of delicate foods, 210.
+
+TEMPERANCE is one of those moral virtues which have respect to life and
+enter into it, 164.
+
+TEMPLE, description of a, in heaven, 23. Temple of wisdom, where the
+causes of the beauty of the female sex were discussed, 56.
+
+TEMPORAL.--Idea of what is temporal in regard to marriages, effect that
+it produced on two married partners from heaven present with Swedenborg,
+216.
+
+THEATRES in the heavens, 17.--See _Actors_.
+
+THING, every, created by the Lord is representative, 294.
+
+THINK, to, spiritually is to think abstractedly from space and time, and
+to think naturally is to think in conjunction with space and time, 328.
+To think and conclude from an interior and prior principle is to think
+and conclude from ends and causes to effects, but to think and conclude
+from an exterior or posterior principle, is to think and conclude from
+effects to causes and ends, 408. The spiritual man thinks of things
+incomprehensible and ineffable to the natural man, 326.
+
+THOUGHT is the _existere_, or existence of a man's life, from the _esse_
+or essence, which is love, 36. Spiritual thoughts, compared with
+natural, are thoughts of thoughts, 326. Spiritual thoughts are the
+beginnings and origins of natural thoughts, 320. Spiritual thought so
+far exceeds natural thought as to be respectively ineffable, 326.
+
+THUNDER.--Clapping of the air like thunder is a correspondence and
+consequent appearance of the conflict and collision of arguments amongst
+spirits, 415.
+
+TONES, discordant, brought into harmony, 243.
+
+TOUCH, to.--This sense is common to all the other senses, and hence
+borrows somewhat from them, 210. It is the sense proper to conjugial
+love, 210. The love of knowing objects, grounded on the love of
+circumspection and self-preservation, is the sense of touching, and the
+gratifications proper to it are the various kinds of titillation, 210.
+The innocence of parents and the innocence of children meet each other
+by the touch, especially of the hands, 396. See _Sense_.
+
+TRADES.--In the spiritual world there are trades, 207.
+
+TRANQUILLITY is in conjugial love, and relates to the mind, 180.
+
+TRANSCRIBED, to be.--Whereas every man (_homo_) by birth inclined to
+love himself, it was provided from creation, to prevent man's perishing
+by self-love, and the conceit of his own intelligence, that that love of
+the man (_vir_) should be transcribed into the wife, 353, 88, 193, 293.
+
+TRANSCRIPTION, the, of the good of one person into another is
+impossible, 525.
+
+TREE, a, signifies man, 135. The tree of life signifies man living from
+God, or God living in man, 135. To eat of this tree signifies to receive
+eternal life, 135. The tree of the knowledge of good and evil, signifies
+the belief that life for man is not God, but self, 135. By eating
+thereof signifies damnation, 135.
+
+TRINITY, the Divine, is in Jesus Christ, in whom dwells all the fulness
+of the Godhead bodily, 24.
+
+TRUTH.--What the understanding perceives and thinks is called truth,
+490. Truth is the form of good, 198, 493. There is the truth of good,
+and from this the good of truth, or truth grounded in good, and good
+grounded in that truth; and in these two principles is implanted from
+creation an inclination to join themselves together into one, 88. The
+truth of good, or truth grounded in good, is male (or masculine), and
+the good of truth, or good grounded in truth, is female (or feminine),
+61, 88. See _Good and Truth_.
+
+TRUTH does not admit of reasonings, 481.
+
+TRUTHS pertain to the understanding, 128.
+
+TWO.--In every part of the body where there are not two, they are
+divided into two, 316.
+
+TZIIM.--In hell, the forms of birds, and under which the lascivious
+delights of adulterous love are presented to the view, are birds called
+tziim, 430.
+
+ULCERS, 253.
+
+ULTIMATE.--It is a universal law that things primary exist, subsist, and
+persist from things ultimate, 44. That the ultimate state is such as the
+successive order is, from which it is formed and exists, is a canon
+which, from its truth, must be acknowledged in the learned world, 313.
+
+ULYSSES, companions of, changed into hogs, 521.
+
+UNCHASTITY, difference between, and what is not chaste, 139. Unchastity
+is entirely opposed to chastity, 139. There is a conjugial love which is
+not chaste, and yet is not unchastity, 139. The love opposite to
+conjugial love is essential unchastity, 139. If the renunciations of
+whoredoms be not made from a principle of religion, unchastity lies
+inwardly concealed like corrupt matter in a wound only outwardly healed,
+149.
+
+UNCLEAN or FILTHY, every, principle of hell is from adulterers, 500.
+
+UNCLEANNESS, 252, 472.
+
+UNDERSTANDING, the.--Man has understanding from heavenly light, 233. The
+understanding considered in itself is merely the ministering and serving
+principle of the will, 196. It is only the form of the will, 493. Man is
+capable of elevating his intellect above his natural loves, 96. See
+_Will and Understanding_.
+
+UNION.--Spiritual union of two married partners is the actual adjunction
+of the soul and mind of the one to the soul and mind of the other, 321.
+Conjugial love is the union of souls, 179, 480, 482. Union between two
+married partners in heaven is like that of the two tents in the breast,
+which are called the heart and the lungs, 75.
+
+UNITY, the, of souls between two married partners in heaven is seen in
+their faces; the life of the husband is in the wife, and the life of the
+wife is in the husband--they are two bodies but one soul, 75.
+
+UNIVERSALS.--Whoever knows universals may afterwards comprehend
+particulars, because the latter are in the former as parts in a whole,
+261. Good and truth are the universals of creation, 84, 92. There are
+three universals of heaven and three universals of hell, 261. A
+universal principle exists from, and consists of singulars, 388. If we
+take away singulars, a universal is a mere name, and is like somewhat
+superficial, which has no contents within, 388. A universal truth is
+acknowledged by every intelligent man, 60. Every universal truth is
+acknowledged as soon as it is heard, in consequence of the Lord's influx
+and at the same time of the confirmation of heaven, 62.
+
+UNIVERSE.--The universe, with all its created subjects, is from the
+divine love, by the divine wisdom, or what is the same thing, from the
+divine good, by the divine truth, 87. All things which proceed from the
+Lord, or from the sun, which is from him, and in which he is, pervade
+the created universe, even to the last of all its principles, 389. All
+thing in the universe have relation to good and truth, 60. In every
+thing in the universe good is conjoined with truth, and truth with good,
+60.
+
+USE is essential good, 183, 77. Use is doing good from love by wisdom,
+183. Creation can only be from divine love by divine wisdom, in divine
+use, 183. All things in the universe are procreated and formed from use,
+in use, and for use, 183. All use is from the Lord, and is effected by
+angels and men, as of themselves, 7. Uses are the bonds of society;
+there are as many bonds as there are uses, and the number of uses is
+infinite, 18. There are spiritual uses, such as regard love towards God,
+and love towards our neighbor, 18. There are moral and civil uses, such
+as regard the love of the society and state to which a man belongs, and
+of his fellow-citizens among whom he lives, 18. There are natural uses,
+which regard the love of the world and its necessities, 18: and there
+are corporeal uses, such as regard the love of self-preservation with a
+view to superior uses, 18. The delight of the love of uses is a heavenly
+delight, which enters into succeeding delights in their order, and
+according to the order of succession exalts them and makes them eternal,
+18. Delights follow use, and are also communicated to man according to
+the love thereof, 68. The delight of being useful derives its essence
+from love, and its existence from wisdom, 5. This delight, originating
+in love and operating by wisdom, is the very soul and life of all
+heavenly joys, 5. Those who are only in natural and corporeal uses are
+satans, loving only the world and themselves, for the sake of the world;
+and those who are only in corporeal uses are devils, because they live
+to themselves alone, and to others only for the sake of themselves, 18.
+Happiness is derived to every angel from the use he performs in his
+function, 6. The public good requires that every individual, being a
+member of the common body, should be an instrument of use in the society
+to which he belongs, 7. To such as faithfully perform uses, the Lord
+gives the love thereof, 7. So far as uses are done from the love
+thereof, so far that love increases, 266. The use of conjugial love is
+the most excellent of all uses, 183, 305. Conjugial love is according to
+the love of growing wise, for the sake of uses from the Lord, 183. How
+can any one know whether he performs uses from self-love, or from the
+love of uses? 266. Every one who believes in the Lord, and shuns evils
+as sins, performs uses from the Lord; but every one who neither believes
+in the Lord, nor shuns evils as sins, does uses from self, and for the
+sake of self, 266. All good uses in the heavens are splendid and
+refulgent, 266. Blessed lot of those who are desirous to have dominion
+from the love of uses, 266.
+
+_Obs._--Use consists in fulfilling faithfully, sincerely, and carefully,
+the duties of our functions, _T.C.R._, 744. Those things are called
+_uses_ which, proceeding from the Lord, are by creation in order, _D.L.
+and W_., 298.
+
+USES of apparent love and friendship between married partners, for the
+sake of preserving order in domestic affairs, 271, and following, 283.
+
+UTILITY of apparent love and apparent friendship between married
+partners, for the sake of preserving order in domestic affairs, 271, and
+following, 283.
+
+VAPOR.--From reason it may be seen that the soul of man after death is
+not a mere vapor, 29.
+
+VARIETY.--There is a perpetual variety, and there is not any thing the
+same with another thing, 524. Heaven consists of perpetual varieties,
+524. Distinction between varieties and diversities, 324. See
+_Diversities_.
+
+VEGETABLES.--Wonders in the productions of vegetables, 416.
+
+VEIN.--There is a certain vein latent in the affection of the will of
+every angel which attracts his mind to the execution of some purpose, 6.
+Vein of conjugial love, 44, 68, 183, 293, 313, 433, 482.
+
+VENTRICLES of the brain, 315.
+
+VERNAL, the, principle exists only where warmth is equally united to
+light, 137. With men (_homines_) there is a perpetual influx of vernal
+warmth from the Lord, it is otherwise with animals, 137. In heaven,
+where there is vernal warmth, there is love truly conjugial, 137.
+
+VIOLATION of spiritual marriage, 515-520. Violation of spiritual
+marriage is violation of the Word, 516. Violation of the Word is
+adulteration of good, and falsification of truth, 517. This violation of
+the Word corresponds to scortations and adulteries, 518. By whom, in the
+Christian church, violation of the Word is committed, 519.
+
+VIRGINITY.--Fate of those who have vowed perpetual virginity, 155, 460,
+503.
+
+VIRGINS, 21, 22, 293, 321, 502, 511. The affection of truth is called a
+virgin, 293. The virgins (Matt. xxv. 1) signify the church, 21. Quality
+of the state of virgins before and after marriage in heaven, 502.
+Virgins of the fountain, 207, 293. The nine virgins, or muses, signify
+knowledge and science of every kind, 182. How a virgin is formed into a
+wife, 199.
+
+VIRTUES, moral, and spiritual virtues, 164. Various graces and virtues
+of moral life represented in theatres in heaven, 17. Manly virtue, 433,
+355.
+
+VISIBLE.--Every one may confirm himself in favor of a divine principle
+or being, from what is visible in nature, 416-421.
+
+VISION, posterior, 233.
+
+VITIATED states of mind and body which are legitimate causes of
+separation, 252, 253.
+
+WARS, the, of Jehovah. The name of the historical books of the
+ante-Mosaic Word, 77.
+
+WATER FROM THE FOUNTAIN, to drink, signifies to be instructed concerning
+truths, and by truths concerning goods, and thereby to grow wise, 182.
+
+WEASELS.--Who they are who appear at a distance in the spiritual world
+like weasels, 514.
+
+WHIRLPOOLS which are in the borders of the worlds, 339.
+
+WHITE, the color, signifies intelligence, 76.
+
+WHITE, what is, in heaven is truth, 316.
+
+WHOREDOM, spiritual, is the falsification of truth, which acts in
+unity with that which is natural, because they cohere, 80. Whoredoms in
+the spiritual sense of the word signify the connubial connection of what
+is evil and false, 428. They signify the falsification of truth, 518.
+Whoredom is the destruction of society, 345. They are imputed to every
+one after death, not according to the deeds themselves, but according to
+the state of the minds in the deeds, 530.
+
+WHOREDOMS in the spiritual sense signify the connection (_connubium_) of
+evil and false, 428. Toleration of such evils in populous cities, 451.
+
+WIDOW.--Why the state of a widow is more grievous than that of a
+widower, 325.
+
+WIFE, a, is the love of a wise man's wisdom, 56. She represents the love
+of her husband's wisdom, 21. The wife signifies the good of truth, 76.
+In heaven, the wife is the love of her husband's wisdom, and the husband
+is the wisdom of her love, 75. The wife perceives, sees, and is sensible
+of the things which are in her husband, in herself, and thence as it
+were herself in him, 173. There is with wives a sixth sense, which is
+the sense of all the delights of the conjugial love of the husband, and
+this sense is in the palms of the hands, 155*. Conjugial love resides
+with chaste wives, but still their love depends on the husband's, 216*.
+Wives love the bonds of marriage if the men do, 217. Wives seated on a
+bed of roses, 293. In a rosary, 294. Acts which certain wives employ to
+subject their husbands to their own authority, 292. See _Woman, Married
+Partners_.
+
+WILL, the, is the receptacle of love, for what a man loves that he
+wills, 347. Will principle, considered in itself, is nothing but an
+affect and effect of some love, 461. Whoever conjoins to himself the
+will of a man, conjoins to himself the whole man, 196. The will acts by
+the body, wherefore, if the will were to be taken away, action would be
+instantly at a stand, 494.
+
+WILL and UNDERSTANDING.--The will is the man himself, and the
+understanding is the man as grounded in the will, 490. The life of man
+essentially is his will, and formally is his understanding, 493. The
+will is the receptacle of good, and the understanding is the receptacle
+of truth, 121. Love, charity, and affection, belong to the will, and
+perception and thought to the understanding, 121. All things which are
+done by a man are done from his will and understanding, and without
+these acting principles a man would not have either action or speech,
+otherwise than as a machine, 527. Whoever conjoins to himself the will
+of another, conjoins also to himself his understanding, 196. The
+understanding is not so constant in its thoughts as the will is in its
+affections, 221. He that does not discriminate between will and
+understanding, cannot discriminate between evils and goods. 490. The
+will alone of itself acts nothing, but whatever it acts, it acts by the
+understanding, and the understanding alone of itself acts nothing, but
+whatever it acts, it acts from the will, 490. With every man the
+understanding is capable of being elevated according to knowledges, but
+the will only by a life according to the truths of the church, 269. The
+natural man can elevate his understanding into the light of heaven, and
+think and discourse spiritually, but if the will at the same time does
+not follow the understanding, he is still not elevated, for he does not
+remain in that elevation, but in a short time he lets himself down to
+his will, and there fixes his station, 347, 495. The will flows into the
+understanding, but not the understanding into the will, yet the
+understanding teaches what is good and evil, and consults with the will,
+that out of those two principles it may choose, and do what is agreeable
+to it, 490. The will of the wife conjoins itself with the understanding
+of the man, and thence the understanding of the man with the will of the
+wife, 159. In adultery of the reason, the understanding acts from
+within, and the will from without, but in adultery of the will, the will
+acts from within, and the understanding from without, 490.
+
+WISDOM is nothing but a form of love, 493. It is a principle of life,
+130. Wisdom, considered in its fulness, is a principle, at the same
+time, of knowledges, of reason, and of life, 130. What wisdom is as a
+principle of life, 130, 293. Wisdom consists of truths, 84. The
+understanding is the receptacle of wisdom, 400. The abode of wisdom is
+in use, 18. Wisdom cannot exist with a man but by means of the love of
+growing wise, 88. Wisdom with men is twofold, rational and moral; their
+rational wisdom is of the understanding alone, and their moral wisdom is
+of the understanding and life together, 163, 293. Rational wisdom
+regards the truths and goods which appear inwardly in man, not as its
+own, but as flowing in from the Lord, 102. Moral wisdom shuns evils and
+falses as leprosies, especially the evils of lasciviousness, which
+contaminate its conjugial love, 102. The things which relate to rational
+wisdom constitute man's understanding, and those which relate to moral
+wisdom constitute his will, 195. Wisdom of wives, 208. The perception,
+which is the wisdom of the wife, is not communicable to the man, neither
+is the rational wisdom of the man communicable to the wife, 168, 208.
+The moral wisdom of the man is not communicable to women, so far as it
+partakes of rational wisdom, 168. Wisdom and conjugial love are
+inseparable companions, 98. The Lord provides conjugial love for those
+who desire wisdom, and who consequently advance more and more into
+wisdom, 98. There is no end to wisdom, 185. Temple of wisdom, 56. Sports
+of wisdom, 182, 151*. See _Love and Wisdom_.
+
+WISE.--A wise one is not a wise one without a woman, or without love, a
+wife being the love of a wise man's wisdom, 56.
+
+WOMAN, the, was created and born to become the love of the understanding
+of a man, 55, 91. Woman was created out of the man, hence she has an
+inclination to unite, and, as it were, reunite herself with the man,
+173. Conjugial love is implanted in every woman from creation, 409.
+Woman is actually formed into a wife, according to the description in
+the book of creation, 193. In the universe nothing was created more
+perfect than a woman of a beautiful countenance and becoming manners,
+56. The woman receives from the man the truth of the church, 125. Woman,
+by a peculiar property with which she is gifted from her birth, draws
+back the internal affections into the inner recesses of her mind, 274.
+Affection, application, manners, and form of woman, 91, 218. Women were
+created by the Lord affections of the wisdom of men, 56. They are
+created forms of the love of the understanding of men, 187. Women have
+an interior perception of love, and men only an exterior, 47*. In
+assemblies where the conversation of the men turns on subjects proper to
+rational wisdom, women are silent, and listen only, the reason why, 165.
+Intelligence of wisdom, 218. Women cannot enter into the duties proper
+to men, 175. Difference between females, women, and wives, 199. See
+_Wife_.
+
+WONDERS conspicuous in eggs, 416.
+
+WOOD signifies natural good, 77. Woods of palm-trees, and of rose-trees,
+77.
+
+WORD, the ancient, at this day is lost, and is only reserved in Great
+Tartary, 77. The historical books of this Word are called the Wars of
+Jehovah, and the prophetic books The Enunciations, 77.
+
+WORD, the, with the most ancient, and with the ancient people, 77.
+
+WORD, the, is the Lord, 516. In every thing of the Word there is the
+marriage of good and truth, 516. The Word is the medium of conjunction
+of the Lord with man, and of man with the Lord, 128. In its essence it
+is divine truth united to divine good, and divine good united to divine
+truth, 128. It is the perfect marriage of good and truth, 128. In every
+part of the Word there is a spiritual sense corresponding to the natural
+sense, and by means of the former sense the men of the church have
+conjunction with the Lord, and consociation with angels, 532. The
+sanctity of the Word resides in this sense, 5-32. While man reads the
+Word, and collects truths out of it, the Lord adjoins good, 128.
+
+WORKHOUSES, infernal, 264. See also 54, 80, 461.
+
+WORKS are good or bad, according as they proceed from an upright will
+and thought, or from a depraved will and thought, whatever may be their
+appearance in externals, 527. Good works are uses, 10.
+
+WORLD OF SPIRITS, the, is intermediate between heaven and hell, and
+there the good are prepared for heaven, and the wicked for hell, 48*,
+436, 461, 477. It is in the world of spirits that all men are first
+collected after their departure out of the natural world, 2, 477. The
+good are there prepared for heaven, and the wicked for hell; and after
+such preparation, they discover ways open for them to societies of their
+like, with whom they are to live eternally, 10, 477.
+
+WORLD, the natural, subsists from its sun, which is pure fire, 380.
+There is not anything in the natural world which is not also in the
+spiritual world, 182, 207. In the natural world, almost all are capable
+of being joined together as to external affections, but not as to
+internal affections, if these disagree and appear, 272.
+
+WORLD, the spiritual, subsists from its sun, which is pure love, as the
+natural world subsists from its sun, 380. In the spiritual world there
+are not spaces, but appearances of spaces, and these appearances are
+according to the states of life of the inhabitants, 50. All things there
+appear according to correspondences, 76. All who, from the beginning of
+creation have departed by death out of the natural world, are in the
+spiritual world, and as to their loves, resemble what they were when
+alive in the natural world, and continue such to eternity, 73. In the
+spiritual world there are all such things there as there are on earth,
+and those things in the heavens are infinitely more perfect, 182.
+
+_Obs._--The spiritual world in general comprehends heaven, the world of
+spirits, and hell.
+
+WORMS.--Wonders concerning them, 418. Silk-worms, 420.
+
+WORSHIP, the, of God in heaven returns at stated periods, and lasts
+about two hours, 23.
+
+WRATH.--If love, especially the ruling love, be touched, there ensues an
+emotion of the mind (_animus_); if the touch hurts, there ensues wrath,
+358.
+
+WRITERS.--The most ancient writers, whose works remain to us, do not go
+back beyond the iron age, 73. See _Writings_.
+
+WRITINGS, the, of the most ancient and of the ancient people are not
+extant: the writings which exist are those of authors who lived after
+the ages of gold, silver, and iron, 73. Writings of some learned
+authoresses, examined in the spiritual world in the presence of those
+authoresses, 175. The writings, which proceed from ingenuity and wit, on
+account of the elegance and neatness of the style in which they are
+written, have the appearance of sublimity and erudition, but only in the
+eyes of those who call all ingenuity by the name of wisdom, 175. Writing
+in the heavens, 182, 326.
+
+XENOPHON, 151*.
+
+YOUTH.--In heaven, all are in the flower of youth, and continue therein
+to eternity, 250. All who come into heaven return into their vernal
+youth, and into the powers appertaining to that age, and thus continue
+to eternity, 44. Infants in heaven do not grow up beyond their first
+age, and there they stop, and remain therein to eternity, 411, 444; and
+that when they attain the stature which is common to youths of eighteen
+years old in the world, and to virgins of fifteen, 444.
+
+YOUTH.--In heaven they remain forever in state of youth, 355. See _Age_.
+
+YOUTH, A.--The state of marriage of a youth with a widow, 322. How a
+youth formed into a husband, 199.
+
+YOUTHFUL.--With men, the youthful principle is changed into that of a
+husband, 199.
+
+ZEAL is of love, 358. Zeal is a spiritual burning or flame, 359. Zeal is
+not the highest degree of love, but it is burning love, 358. The quality
+of a man's zeal is according to the quality of his love, 362. There are
+the zeal of a good love and the zeal of an evil love, 362. These two
+zeals are alike in externals, but altogether unlike in internals, 363.
+The zeal of a good love in its internals contains a hidden store of love
+and friendship; but the zeal of an evil love in its internals contains a
+hidden store of hatred and revenge, 365. The zeal of conjugial love is
+called jealousy, 367. Wives are, as it were, burning zeals for the
+preservation of friendship and conjugial confidence, 155*.
+
+ZEALOUS (_Zelotes_).--Why Jehovah in the Word is called zealous, 366.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Delights of Wisdom Pertaining to
+Conjugial Love, by Emanuel Swedenborg
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