{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_11248/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_11248","id":"gutenberg_11248","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/11248","summary":null,"tags":["Banned Books from Anne Haight's list","Category: Philosophy & Ethics","Category: Religion/Spirituality","Marriage -- Religious aspects -- New Jerusalem Church","New Jerusalem Church -- Doctrines","Sexual ethics"],"text":"The Delights of Wisdom\n\nPertaining To\n\nConjugial Love\n\n_To Which is Added_\n\nThe Pleasures of Insanity\n\nPertaining To\n\nScortatory Love\n\nBy\n\nEmanuel Swedenborg\n\n_A Swede_\n\n_Being a translation of his work_\n\n\"Deliti\u00e6 Sapienti\u00e6 de Amore Conjugiali; post quas sequuntur Voluptates\nInsani\u00e6 de Amore Scortatorio\" (Amstelodami 1768)\n\n\n1892\n\n_Published_ A.D. 1850\n\n\n\n\nPRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE.\n\n\n1. \"I am aware that many who read the following pages and the Memorable\nRelations annexed to the chapters, will believe that they are fictions\nof the imagination; but I solemnly declare they are not fictions, but\nwere truly done and seen; and that I saw them, not in any state of the\nmind asleep, but in a state of perfect wakefulness: for it has pleased\nthe Lord to manifest himself to me, and to send me to teach the things\nrelating to the New Church, which is meant by the New Jerusalem in the\nRevelation: for which purpose he has opened the interiors of my mind and\nspirit; by virtue of which privilege it has been granted me to be in the\nspiritual world with angels, and at the same time in the natural world\nwith men, and this now (1768) for twenty-five years.\"\n\n2. On a certain time there appeared to me an angel flying beneath the\neastern heaven, with a trumpet in his hand, which he held to his mouth,\nand sounded towards the north, the west, and the south. He was clothed\nin a robe, which waved behind him as he flew along, and was girt about\nthe waist with a band that shone like fire and glittered with\ncarbuncles, and sapphires: he flew with his face downwards, and alighted\ngently on the ground, near where I was standing. As soon as he touched\nthe ground with his feet, he stood erect, and walked to and fro: and on\nseeing me he directed his steps towards me. I was in the spirit, and was\nstanding in that state on a little eminence in the southern quarter of\nthe spiritual world. When he came near, I addressed him and asked him\nhis errand, telling him that I had heard the sound of his trumpet, and\nhad observed his descent through the air. He replied, \"My commission is\nto call together such of the inhabitants of this part of the spiritual\nworld, as have come hither from the various kingdoms of Christendom, and\nhave been most distinguished for their learning, their ingenuity, and\ntheir wisdom, to assemble on this little eminence where you are now\nstanding, and to declare their real sentiments, as to what they had\nthought, understood, and inwardly perceived, while in the natural world,\nrespecting Heavenly Joy and Eternal Happiness. The occasion of my\ncommission is this: several who have lately come from the natural world,\nand have been admitted into our heavenly society, which is in the east,\nhave informed us, that there is not a single person throughout the whole\nChristian world that is acquainted with the true nature of heavenly joy\nand eternal happiness; consequently that not a single person is\nacquainted with the nature of heaven. This information greatly surprised\nmy brethren and companions; and they said to me, 'Go down, call together\nand assemble those who are most eminent for wisdom in the world of\nspirits, (where all men are first collected after their departure out of\nthe natural world,) so that we may know of a certainty, from the\ntestimony of many, whether it be true that such thick darkness, or dense\nignorance, respecting a future life, prevails among Christians.'\" The\nangel then said to me, \"Wait awhile, and you will see several companies\nof the wise ones flocking together to this place, and the Lord will\nprepare them a house of assembly.\" I waited, and lo! in the space of\nhalf an hour, I saw two companies from the north, two from the west, and\ntwo from the south; and as they came near, they were introduced by the\nangel that blew the trumpet into the house of assembly prepared for\nthem, where they took their places in the order of the quarters from\nwhich they came. There were six groups or companies, and a seventh from\nthe east, which, from its superior light, was not visible to the rest.\nWhen they were all assembled, the angel explained to them the reason of\ntheir meeting, and desired that each company in order would declare\ntheir sentiments respecting Heavenly Joy and Eternal Happiness. Then\neach company formed themselves into a ring, with their faces turned one\ntowards another, that they might recall the ideas they had entertained\nupon the subject in the natural world, and after examination and\ndeliberation might declare their sentiments.\n\n3. After some deliberation, the First Company, which was from the north,\ndeclared their opinion, that heavenly joy and eternal happiness\nconstitute the very life of heaven; so much so that whoever enters\nheaven, enters, in regard to his life, into its festivities, just as a\nperson admitted to a marriage enters into all the festivities of a\nmarriage. \"Is not heaven,\" they argued, \"before our eyes in a particular\nplace above us? and is there not there and nowhere else a constant\nsuccession of satisfactions and pleasures? When a man therefore is\nadmitted into heaven, he is also admitted into the full enjoyment of all\nthese satisfactions and pleasures, both as to mental perception and\nbodily sensation. Of course heavenly happiness, which is also eternal\nhappiness, consists solely in admission into heaven, and that depends\npurely on the divine mercy and favor.\" They having concluded, the Second\nCompany from the north, according to the measure of the wisdom with\nwhich they were endowed, next declared their sentiments as follows:\n\"Heavenly joy and eternal happiness consist solely in the enjoyment of\nthe company of angels, and in holding sweet communications with them, so\nthat the countenance is kept continually expanded with joy; while the\nsmiles of mirth and pleasure, arising from cheerful and entertaining\nconversation, continually enliven the faces of the company. What else\ncan constitute heavenly joys, but the variations of such pleasures to\neternity?\" The Third Company, which was the first of the wise ones from\nthe western quarter, next declared their sentiments according to the\nideas which flowed from their affections: \"In what else,\" said they, \"do\nheavenly joy and eternal happiness consist but in feasting with Abraham,\nIsaac, and Jacob; at whose tables there will be an abundance of rich and\ndelicate food, with the finest and most generous wines, which will be\nsucceeded by sports and dances of virgins and young men, to the tunes of\nvarious musical instruments, enlivened by the most melodious singing of\nsweet songs; the evening to conclude with dramatic exhibitions, and this\nagain to be followed by feasting, and so on to eternity?\" When they had\nended, the Fourth Company, which was the second from the western\nquarter, declared their sentiments to the following purpose: \"We have\nentertained,\" said they, \"many ideas respecting heavenly joy and eternal\nhappiness; and we have examined a variety of joys, and compared them one\nwith another, and have at length come to the conclusion, that heavenly\njoys are paradisiacal joys: for what is heaven but a paradise extended\nfrom the east to the west, and from the south to the north, wherein are\ntrees laden with fruit, and all kinds of beautiful flowers, and in the\nmidst the magnificent tree of life, around which the blessed will take\ntheir seats, and feed on fruits most delicious to the taste, being\nadorned with garlands of the sweetest smelling flowers? In this paradise\nthere will be a perpetual spring; so that the fruits and flowers will be\nrenewed every day with an infinite variety, and by their continual\ngrowth and freshness, added to the vernal temperature of the atmosphere,\nthe souls of the blessed will be daily fitted to receive and taste new\njoys, till they shall be restored to the flower of their age, and\nfinally to their primitive state, in which Adam and his wife were\ncreated, and thus recover their paradise, which has been transplanted\nfrom earth to heaven.\" The Fifth Company, which was the first of the\ningenious spirits from the southern quarter, next delivered their\nopinion: \"Heavenly joys and eternal happiness,\" said they, \"consist\nsolely in exalted power and dignity, and in abundance of wealth, joined\nwith more than princely magnificence and splendor. That the joys of\nheaven, and their continual fruition, which is eternal happiness,\nconsist in these things, is plain to us from the examples of such\npersons as enjoyed them in the former world; and also from this\ncircumstance, that the blessed in heaven are to reign with the Lord, and\nto become kings and princes; for they are the sons of him who is King of\nkings and Lord of lords, and they are to sit on thrones and be\nministered to by angels. Moreover, the magnificence of heaven is plainly\nmade known to us by the description given of the New Jerusalem, wherein\nis represented the glory of heaven; that it is to have gates, each of\nwhich shall consist of a single pearl, and streets of pure gold, and a\nwall with foundations of precious stones; consequently, every one that\nis received into heaven will have a palace of his own, glittering with\ngold and other costly materials, and will enjoy dignity and dominion,\neach according to his quality and station: and since we find by\nexperience, that the joys and happiness arising from such things are\nnatural, and as it were, innate in us, and since the promises of God\ncannot fail, we therefore conclude that the most happy state of heavenly\nlife can be derived from no other source than this.\" After this, the\nSixth Company, which was the second from the southern quarter, with a\nloud voice spoke as follows: \"The joy of heaven and its eternal\nhappiness consist solely in the perpetual glorification of God, in a\nnever-ceasing festival of praise and thanksgiving, and in the\nblessedness of divine worship, heightened with singing and melody,\nwhereby the heart is kept in a constant state of elevation towards God,\nunder a full persuasion that he accepts such prayers and praises, on\naccount of the divine bounty in imparting blessedness.\" Some of the\ncompany added further, that this glorification would be attended with\nmagnificent illuminations, with most fragrant incense, and with stately\nprocessions, preceded by the chief priest with a grand trumpet, who\nwould be followed by primates and officers of various orders, by men\ncarrying palms, and by women with golden images in their hand.\n\n4. The Seventh Company, which, from its superior light, was invisible to\nthe rest, came from the east of heaven, and consisted of angels of the\nsame society as the angel that had sounded the trumpet. When these heard\nin their heaven, that not a single person throughout the Christian world\nwas acquainted with the true nature of heavenly joy and eternal\nhappiness, they said one to another, \"Surely this cannot be true; it is\nimpossible that such thick darkness and stupidity should prevail amongst\nChristians: let us even go down and hear whether it be true; for if it\nbe so, it is indeed wonderful.\" Then those angels said to the one that\nhad the trumpet, \"You know that every one that has desired heaven, and\nhas formed any definite conception in his mind respecting its joys, is\nintroduced after death into those particular joys which he had imagined;\nand after he experiences that such joys are only the offspring of the\nvain delusions of his own fancy, he is led out of his error, and\ninstructed in the truth. This is the case with most of those in the\nworld of spirits, who in their former life have thought about heaven,\nand from their notions of its joys have desired to possess them.\" On\nhearing this, the angel that had the trumpet said to the six companies\nof the assembled wise ones, \"Follow me; and I will introduce you into\nyour respective joys, and thereby into heaven.\"\n\n5. When the angel had thus spoken, he went before them; and he was first\nattended by the company who were of opinion that the joys of heaven\nconsisted solely in pleasant associations and entertaining conversation.\nThese the angel introduced to an assembly of spirits in the northern\nquarter, who, during their abode in the former world, had entertained\nthe same ideas of the joys of heaven. There was in the place a large and\nspacious house, wherein all these spirits were assembled. In the house\nthere were more than fifty different apartments, allotted to different\nkinds and subjects of conversation: in some of these apartments they\nconversed about such matters as they had seen or heard in the public\nplaces of resort and the streets of the city; in others the conversation\nturned upon the various charms of the fair sex, with a mixture of wit\nand humor, producing cheerful smiles on the countenances of all present;\nin others they talked about the news relating to courts, to public\nministers, and state policy, and to various matters which had transpired\nfrom privy councils, interspersing many conjectures and reasonings of\ntheir own respecting the issues of such councils; in others again they\nconversed about trade and merchandise; in others upon subjects of\nliterature; in others upon points of civil prudence and morals; and in\nothers about affairs relating to the Church, its sects, &c. Permission\nwas granted me to enter and look about the house; and I saw people\nrunning from one apartment to another, seeking such company as was most\nsuited to their own tempers and inclinations; and in the different\nparties I could distinguish three kinds of persons; some as it were\npanting to converse, some eager to ask questions, and others greedily\ndevouring what was said. The house had four doors, one towards each\nquarter; and I observed several leaving their respective companies with\na great desire to get out of the house. I followed some of them to the\neast door, where I saw several sitting with great marks of dejection on\ntheir faces; and on my inquiring into the cause of their trouble, they\nreplied, \"The doors of this house are kept shut against all persons who\nwish to go out; and this is the third day since we entered, to be\nentertained according to our desire with company and conversation; and\nnow we are grown so weary with continual discoursing, that we can\nscarcely bear to hear the sound of a human voice; wherefore, from mere\nirksomeness, we have betaken ourselves to this door; but on our knocking\nto have it opened, we were told, that the doors of this house are never\nopened to let any persons out, but only to let them in, and that we must\nstay here and enjoy the delights of heaven; from which information we\nconclude, that we are to remain here to eternity; and this is the cause\nof our sorrow and lowness of spirits; now too we begin to feel an\noppression in the breast, and to be overwhelmed with anxiety.\" The angel\nthen addressing them said: \"These things in which you imagined the true\njoys of heaven to consist, prove, you find, the destruction of all\nhappiness; since they do not of themselves constitute true heavenly\njoys, but only contribute thereto.\" \"In what then,\" said they to the\nangel, \"does heavenly joy consist?\" The angel replied briefly, \"In the\ndelight of doing something that is useful to ourselves and others; which\ndelight derives its essence from love and its existence from wisdom. The\ndelight of being useful, originating in love, and operating by wisdom,\nis the very soul and life of all heavenly joys. In the heavens there are\nfrequent occasions of cheerful intercourse and conversation, whereby the\nminds (_mentes_) of the angels are exhilarated, their minds (_animi_)\nentertained, their bosoms delighted, and their bodies refreshed; but\nsuch occasions do not occur, till they have fulfilled their appointed\nuses in the discharge of their respective business and duties. It is\nthis fulfilling of uses that gives soul and life to all their delights\nand entertainments; and if this soul and life be taken away, the\ncontributory joys gradually cease, first exciting indifference, then\ndisgust, and lastly sorrow and anxiety.\" As the angel ended, the door\nwas thrown open, and those who were sitting near it burst out in haste,\nand went home to their respective labors and employments, and so found\nrelief and refreshment to their spirits.\n\n6. After this the angel addressed those who fancied the joys of heaven\nand eternal happiness consisted of partaking of feasts with Abraham,\nIsaac, and Jacob, succeeded by sports and public exhibitions, and these\nby other feasts, and so on to eternity. He said, \"Follow me; and I will\nintroduce you into the possession of your enjoyments:\" and immediately\nhe led them through a grove into a plain floored with planks, on which\nwere set tables, fifteen on one side and fifteen on the other. They then\nasked, \"What is the meaning of so many tables?\" and the angel replied,\n\"The first table is for Abraham, the second for Isaac, the third for\nJacob, and the rest in order for the twelve apostles: on the other side\nare the same number of tables for their wives; the first three are for\nSarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah and\nRachel, the wives of Jacob; and the other twelve are for the wives of\nthe twelve apostles.\" They had not waited long before the tables were\ncovered with dishes; between which, at stated distances, were ornaments\nof small pyramids holding sweetmeats. The guests stood around the tables\nwaiting to see their respective presidents: these soon entered according\nto their order of precedency, beginning with Abraham, and ending with\nthe last of the apostles; and then each president, taking his place at\nthe head of his own table, reclined on a couch, and invited the\nbystanders to take their places, each on his couch: accordingly the men\nreclined with the patriarchs and apostles, and the women with their\nwives: and they ate and drank with much festivity, but with due decorum.\nWhen the repast was ended, the patriarchs and apostles retired; and then\nwere introduced various sports and dances of virgins and young men; and\nthese were succeeded by exhibitions. At the conclusion of these\nentertainments, they were again invited to feasting; but with this\nparticular restriction, that on the first day they should eat with\nAbraham, on the second with Isaac, on the third with Jacob, on the\nfourth with Peter, on the fifth with James, on the sixth with John, on\nthe seventh with Paul, and with the rest in order till the fifteenth\nday, when their festivity should be renewed again in like order, only\nchanging their seats, and so on to eternity. After this the angel called\ntogether the company that had attended him, and said to them, \"All those\nwhom you have observed at the several tables, had entertained the same\nimaginary ideas as yourselves, respecting the joys of heaven and eternal\nhappiness; and it is with the intent that they may see the vanity of\nsuch ideas, and be withdrawn from them, that those festive\nrepresentations were appointed and permitted by the Lord. Those who with\nso much dignity presided at the tables, were merely old people and\nfeigned characters, many of them husbandmen and peasants, who, wearing\nlong beards, and from their wealth being exceedingly proud and arrogant,\nwere easily induced to imagine that they were those patriarchs and\napostles. But follow me to the ways that lead from this place of\nfestivity.\" They accordingly followed, and observed groups of fifty or\nmore, here and there, surfeited with the load of meat which lay on their\nstomachs, and wishing above all things to return to their domestic\nemployments, their professions, trades, and handicraft works; but many\nof them were detained by the keepers of the grove, who questioned them\nconcerning the days they had feasted, and whether they had as yet taken\ntheir turns with Peter and Paul; representing to them the shame and\nindecency of departing till they had paid equal respect to the apostles.\nBut the general reply was, \"We are surfeited with our entertainment; our\nfood has become insipid to us, we have lost all relish for it, and the\nvery sight of it is loathsome to us; we have spent many days and nights\nin such repasts of luxury, and can endure it no longer: we therefore\nearnestly request leave to depart.\" Then the keepers dismissed them, and\nthey made all possible haste to their respective homes.\n\nAfter this the angel called the company that attended him, and as they\nwent along he gave them the following information respecting\nheaven:--\"There are in heaven,\" says he, \"as in the world, both meats\nand drinks, both feasts and repasts; and at the tables of the great\nthere is a variety of the most exquisite food, and all kinds of rich\ndainties and delicacies, wherewith their minds are exhilarated and\nrefreshed. There are likewise sports and exhibitions, concerts of music,\nvocal and instrumental, and all these things in the highest perfection.\nSuch things are a source of joy to them, but not of happiness; for\nhappiness ought to be within external joys, and to flow from them. This\ninward happiness abiding in external joys, is necessary to give them\ntheir proper relish, and make them joys; it enriches them, and prevents\ntheir becoming loathsome and disgusting; and this happiness is derived\nto every angel from the use he performs in his duty or employment. There\nis a certain vein latent in the affection of the will of every angel,\nwhich attracts his mind to the execution of some purpose or other,\nwherein his mind finds itself in tranquillity, and is satisfied. This\ntranquillity and satisfaction form a state of mind capable of receiving\nfrom the Lord the love of uses; and from the reception of this love\nsprings heavenly happiness, which is the life of the above-mentioned\njoys. Heavenly food in its essence is nothing but love, wisdom, and use\nunited together; that is, use effected by wisdom and derived from love;\nwherefore food for the body is given to every one in heaven according to\nthe use which he performs; sumptuous food to those who perform eminent\nuses; moderate, but of an exquisite relish, to those who perform less\neminent uses; and ordinary to such as live in the performance of\nordinary uses; but none at all to the slothful.\"\n\n7. After this the angel called to him the company of the so-called wise\nones, who supposed heavenly joys, and the eternal happiness thence\nderived, to consist in exalted power and dominion, with the possession\nof abundant treasures, attended with more than princely splendor and\nmagnificence, and who had been betrayed into this supposition by what is\nwritten in the Word,--that they should be kings and princes, and should\nreign for ever with Christ, and should be ministered unto by angels;\nwith many other similar expressions. \"Follow me,\" said the angel to\nthem, \"and I will introduce you to your joys.\" So he led them into a\nportico constructed of pillars and pyramids: in the front there was a\nlow porch, through which lay the entrance to the portico; through this\nporch he introduced them, and lo! there appeared to be about twenty\npeople assembled. After waiting some time, they were accosted by a\ncertain person, having the garb and appearance of an angel, and who said\nto them, \"The way to heaven is through this portico; wait awhile and\nprepare yourselves; for the elder among you are to be kings, and the\nyounger princes.\" As he said this, they saw near each pillar a throne,\nand on each throne a silken robe, and on each robe a sceptre and crown;\nand near each pyramid a seat raised three feet from the ground, and on\neach seat a massive gold chain, and the ensigns of an order of\nknighthood, fastened at each end with diamond clasps. After this they\nheard a voice, saying, \"Go now and put on your robes; be seated, and\nwait awhile:\" and instantly the elder ones ran to the thrones, and the\nyounger to the seats; and they put on their robes and seated themselves.\nWhen lo! there arose a mist from below, which, communicating its\ninfluence to those on the thrones and the seats, caused them instantly\nto assume airs of authority, and to swell with their new greatness, and\nto be persuaded in good earnest that they were kings and princes. That\nmist was an _aura_ of phantasy or imagination with which their minds\nwere possessed. Then on a sudden, several young pages presented\nthemselves, as if they came on wings from heaven; and two of them stood\nin waiting behind every throne, and one behind every seat. Afterwards at\nintervals a herald proclaimed:--\"Ye kings and princes, wait a little\nlonger; your palaces in heaven are making ready for you; your courtiers\nand guards will soon attend to introduce you.\" Then they waited and\nwaited in anxious expectation, till their spirits were exhausted, and\nthey grew weary with desire.\n\nAfter about three hours, the heavens above them were seen to open, and\nthe angels looked down in pity upon them, and said, \"Why sit ye in this\nstate of infatuation, assuming characters which do not belong to you?\nThey have made a mockery of you, and have changed you from men into mere\nimages, because of the imagination which has possessed you, that you\nshould reign with Christ as kings and princes, and that angels should\nminister unto you. Have you forgotten the Lord's words, that whosoever\nwould be the greatest in the kingdom of heaven must be the least of all,\nand the servant of all? Learn then what is meant by kings and princes,\nand by reigning with Christ; that it is to be wise and perform uses. The\nkingdom of Christ, which is heaven, is a kingdom of uses; for the Lord\nloves every one, and is desirous to do good to every one; and good is\nthe same thing as use: and as the Lord promotes good or use by the\nmediation of angels in heaven, and of men on earth, therefore to such as\nfaithfully perform uses, he communicates the love thereof, and its\nreward, which is internal blessedness; and this is true eternal\nhappiness. There are in the heavens, as on earth, distinctions of\ndignity and eminence, with abundance of the richest treasures; for there\nare governments and forms of government, and consequently a variety of\nranks and orders of power and authority. Those of the highest rank have\ncourts and palaces to live in, which for splendor and magnificence\nexceed every thing that the kings and princes of the earth can boast of;\nand they derive honor and glory from the number and magnificence of\ntheir courtiers, ministers, and attendants; but then these persons of\nhigh rank are chosen from those whose heartfelt delight consists in\npromoting the public good, and who are only externally pleased with the\ndistinctions of dignity for the sake of order and obedience; and as the\npublic good requires that every individual, being a member of the common\nbody, should be an instrument of use in the society to which he belongs,\nwhich use is from the Lord and is effected by angels and men as of\nthemselves, it is plain that this is meant by reigning with the Lord.\"\nAs soon as the angels had concluded, the kings and princes descended\nfrom their thrones and seats, and cast away their sceptres, crowns, and\nrobes; and the mist which contained the _aura_ of phantasy was\ndispersed, and a bright cloud, containing the _aura_ of wisdom\nencompassed them, and thus they were presently restored to their sober\nsenses.\n\n8. After this the angel returned to the house of assembly, and called to\nhim those who had conceived the joys of heaven and eternal happiness to\nconsist in paradisiacal delights; to whom he said, \"Follow me, and I\nwill introduce you into your paradisiacal heaven, that you may enter\nupon the beatitudes of your eternal happiness.\" Immediately he\nintroduced them through a lofty portal, formed of the boughs and shoots\nof the finest trees interwoven with each other. After their admission,\nhe led them through a variety of winding paths in different directions.\nThe place was a real paradise, on the confines of heaven, intended for\nthe reception of such as, during their abode on earth, had fancied the\nwhole heaven to be a single paradise, because it is so called, and had\nbeen led to conceive that after death there would be a perfect rest from\nall kinds of labor; which rest would consist in a continual feast of\npleasures, such as walking among roses, being exhilarated with the most\nexquisite wines, and participating in continual mirth and festivity; and\nthat this kind of life could only be enjoyed in a heavenly paradise. As\nthey followed the angel, they saw a great number of old and young, of\nboth sexes, sitting by threes and tens in a company on banks of roses;\nsome of whom were wreathing garlands to adorn the heads of the seniors,\nthe arms of the young, and the bosoms of the children; others were\npressing the juice out of grapes, cherries, and mulberries, which they\ncollected in cups, and then drank with much festivity; some were\ndelighting themselves with the fragrant smells that exhaled far and wide\nfrom the flowers, fruits, and odoriferous leaves of a variety of plants;\nothers were singing most melodious songs, to the great entertainment of\nthe hearers; some were sitting by the sides of fountains, and directing\nthe bubbling streams into various forms and channels; others were\nwalking, and amusing one another with cheerful and pleasant\nconversation; others were retiring into shady arbors to repose on\ncouches; besides a variety of other paradisiacal entertainment. After\nobserving these things, the angel led his companions through various\nwinding paths, till he brought them at length to a most beautiful grove\nof roses, surrounded by olive, orange, and citron trees. Here they found\nmany persons sitting in a disconsolate posture, with their heads\nreclined on their hands, and exhibiting all the signs of sorrow and\ndiscontent. The companions of the angel accosted them, and inquired into\nthe cause of their grief. They replied, \"This is the seventh day since\nwe came into this paradise: on our first admission we seemed to\nourselves to be elevated into heaven, and introduced into a\nparticipation of its inmost joys; but after three days our pleasures\nbegan to pall on the appetite, and our relish was lost, till at length\nwe became insensible to their taste, and found that they had lost the\npower of pleasing. Our imaginary joys being thus annihilated we were\nafraid of losing with them all the satisfaction of life, and we began to\ndoubt whether any such thing as eternal happiness exists. We then\nwandered through a variety of paths and passages, in search of the gate\nat which we were admitted; but our wandering was in vain: for on\ninquiring the way of some persons we met, they informed us, that it was\nimpossible to find the gate, as this paradisiacal garden is a spacious\nlabyrinth of such a nature, that whoever wishes to go out, enters\nfurther and further into it; 'wherefore,' said they, 'you must of\nnecessity remain here to eternity; you are now in the middle of the\ngarden, where all delights are centred.'\" They further said to the\nangel's companions, \"We have now been in this place for a day and a\nhalf, and as we despair of ever finding our way out, we have sat down to\nrepose on this bank of roses, where we view around us olive-trees,\nvines, orange and citron-trees, in great abundance; but the longer we\nlook at them, the more our eyes are wearied with seeing, our noses with\nsmelling, and our palates with tasting: and this is the cause of the\nsadness, sorrow, and weeping, in which you now behold us.\" On hearing\nthis relation, the attendant angel said to them, \"This paradisiacal\nlabyrinth is truly an entrance into heaven; I know the way that leads\nout of it; and if you will follow me, I will shew it you.\" No sooner had\nhe uttered those words than they arose from the ground, and, embracing\nthe angel, attended him with his companions. The angel as they went\nalong, instructed them in the true nature of heavenly joy and eternal\nhappiness thence derived. \"They do not,\" said he, \"consist in external\nparadisiacal delights, unless they are also attended with internal.\nExternal paradisiacal delights reach only the senses of the body; but\ninternal paradisiacal delights reach the affections of the soul; and the\nformer without the latter are devoid of all heavenly life, because they\nare devoid of soul; and every delight without its corresponding soul,\ncontinually grows more and more languid and dull, and fatigues the mind\nmore than labor. There are in every part of heaven paradisiacal gardens,\nin which the angels find much joy; and so far as it is attended with a\ndelight of the soul, the joy is real and true.\" Hereupon they all asked,\n\"What is the delight of the soul, and whence is it derived?\" The angel\nreplied, \"The delight of the soul is derived from love and wisdom\nproceeding from the Lord; and as love is operative, and that by means of\nwisdom, therefore they are both fixed together in the effect of such\noperation; which effect is use. This delight enters into the soul by\ninflux from the Lord, and descends through the superior and inferior\nregions of the mind into all the senses of the body, and in them is full\nand complete; becoming hereby a true joy, and partaking of an eternal\nnature from the eternal fountain whence it proceeds. You have just now\nseen a paradisiacal garden; and I can assure you that there is not a\nsingle thing therein, even the smallest leaf, which does not exist from\nthe marriage of love and wisdom in use: wherefore if a man be in this\nmarriage, he is in a celestial paradise, and therefore in heaven.\"\n\n9. After this, the conducting angel returned to the house of assembly,\nand addressed those who had persuaded themselves that heavenly joy and\neternal happiness consist in a perpetual glorification of God, and a\ncontinued festival of prayer and praise to eternity; in consequence of a\nbelief they had entertained in the world that they should then see God,\nand because the life of heaven, originating in the worship of God, is\ncalled a perpetual sabbath. \"Follow me,\" said the angel to them, \"and I\nwill introduce you to your joy.\" So he led them into a little city, in\nthe middle of which was a temple, and where all the houses were said to\nbe consecrated chapels. In that city they observed a great concourse of\npeople flocking together from all parts of the neighboring country; and\namong them a number of priests, who received and saluted them on their\narrival, and led them by the hand to the gates of the temple, and from\nthence into some of the chapels around it, where they initiated them\ninto the perpetual worship of God; telling them that the city was one of\nthe courts leading to heaven, and that the temple was an entrance to a\nmost spacious and magnificent temple in heaven, where the angels glorify\nGod by prayers and praises to eternity. \"It is ordained,\" said they,\n\"both here and in heaven, that you are first to enter into the temple,\nand remain there for three days and three nights and after this\ninitiation you are to enter the houses of the city, which are so many\nchapels consecrated by us to divine worship, and in every house join the\ncongregation in a communion of prayers, praises, and repetitions of holy\nthings; you are to take heed also that nothing but pious, holy, and\nreligious subjects enter into your thoughts, or make a part of your\nconversation.\" After this the angel introduced his companions into the\ntemple, which they found filled and crowded with many persons, who on\nearth had lived in exalted stations, and also with many of an inferior\nclass: guards were stationed at the doors to prevent any one from\ndeparting until he had completed his stay of three days. Then said the\nangel, \"This is the second day since the present congregation entered\nthe temple: examine them, and you will see their manner of glorifying\nGod.\" On their examining them, they observed that most of them were fast\nasleep, and that those who were awake were listless and yawning; many of\nthem, in consequence of the continual elevation of their thoughts to\nGod, without any attention to the inferior concerns of the body, seemed\nto themselves, and thence also to others, as if their faces were\nunconnected with their bodies; several again had a wild and raving look\nwith their eyes, because of their long abstraction from visible objects;\nin short, every one, being quite tired out, seemed to feel an oppression\nat the chest, and great weariness of spirits, which showed itself in a\nviolent aversion to what they heard from the pulpit, so that they cried\nout to the preacher to put an end to his discourse, for their ears were\nstunned, they could not understand a single word he said, and the very\nsound of his voice was become painful to them. They then all left their\nseats, and, crowding in a body to the doors, broke them open, and by\nmere violence made their way through the guards. The priests hereupon\nfollowed, and walked close beside them, teaching, praying, sighing, and\nencouraging them to celebrate the solemn festival, and to glorify God,\nand sanctify themselves; \"and then,\" said they, \"we will initiate you\ninto the eternal glorification of God in that most magnificent and\nspacious temple which is in heaven, and so will introduce you to the\nenjoyment of eternal happiness.\" These words, however, made but little\nimpression upon them, on account of the listlessness of their minds,\narising from the long elevation of their thoughts above their ordinary\nlabors and employments. But when they attempted to disengage themselves\nfrom them, the priests caught hold of their hands and garments, in order\nto force them back again into the temple to a repetition of their\nprayers and praises; but in vain: they insisted on being left to\nthemselves to recruit their spirits; \"we shall else die,\" they said,\n\"through mere faintness and weariness.\" At that instant, lo! there\nappeared four men in white garments, with mitres on their heads; one of\nthem while on earth had been an archbishop, and the other three bishops,\nall of whom had now become angels. As they approached, they addressed\nthemselves to the priests, and said, \"We have observed from heaven how\nyou feed these sheep. Your instruction tends to their infatuation. Do\nyou not know that to glorify God means to bring forth the fruits of\nlove; that is, to discharge all the duties of our callings with\nfaithfulness, sincerity, and diligence? for this is the nature of love\ntowards God and our neighbor; and this is the bond and blessing of\nsociety. Hereby God is glorified, as well as by acts of worship at\nstated times after these duties. Have you never read these words of the\nLord, _Herein is my Father glorified, that ye bring forth much fruit; so\nshall ye be my disciples_, John xv. 8. Ye priests indeed may glorify God\nby your attendance on his worship, since this is your office, and from\nthe discharge of it you derive honor, glory, and recompense; but it\nwould be as impossible for you as for others thus to glorify God, unless\nhonor, glory, and recompense were annexed to your office.\" Having said\nthis, the bishops ordered the doorkeepers to give free ingress and\negress to all, there being so great a number of people, who, from their\nignorance of the state and nature of heaven, can form no other idea of\nheavenly joy than that it consists in the perpetual worship of God.\n\n10. After this the angel returned with his companions to the place of\nassembly, where the several companions of the wise ones were still\nwaiting; and next he addressed those who fancied that heavenly joy and\neternal happiness depend only on admittance into heaven, which is\nobtained merely by divine grace and favor; and that in such case the\npersons introduced would enter into the enjoyments of heaven, just as\nthose introduced to a court-festival or a marriage, enter into the\nenjoyment of such scenes. \"Wait here awhile,\" said the angel, \"until I\nsound my trumpet, and call together those who have been most\ndistinguished for their wisdom in regard to the spiritual things of the\nChurch.\" After some hours, there appeared nine men, each having a wreath\nof laurel on his head as a mark of distinction: these the angel\nintroduced into the house of assembly, where all the companies before\ncollected were still waiting; and then in their presence he addressed\nthe nine strangers, and said, \"I am informed, that in compliance with\nyour desire, you have been permitted to ascend into heaven, according to\nyour ideas thereof, and that you have returned to this inferior or\nsub-celestial earth, perfectly well informed as to the nature and state\nof heaven: tell us therefore what you have seen, and how heaven appeared\nto you.\" Then they replied in order; and the First thus began: \"My idea\nof heaven from my earliest infancy to the end of my life on earth was,\nthat it was a place abounding with all sorts of blessings,\nsatisfactions, enjoyments, gratifications, and delights; and that if I\nwere introduced there, I should be encompassed as by an atmosphere of\nsuch felicities, and should receive it with the highest relish, like a\nbridegroom at the celebration of his nuptials, and when he enters the\nchamber with his bride. Full of this idea, I ascended into heaven, and\npassed the first guard and also the second; but when I came to the\nthird, the captain of the guard accosted me and said, 'Who are you,\nfriend?' I replied, 'Is not this heaven? My longing desire to ascend\ninto heaven has brought me hither; I pray you therefore permit me to\nenter.' Then he permitted me; and I saw angels in white garments, who\ncame about me and examined me, and whispered to each other, 'What new\nguest is this, who is not clothed in heavenly raiment?' I heard what\nthey said, and thought within myself, This is a similar case to that\nwhich the Lord describes, of the person who came to the wedding, and had\nnot on a wedding garment: and I said, 'Give me such garments;' at which\nthey smiled: and instantly one came from the judgment-hall with this\ncommand: 'Strip him naked, cast him out, and throw his clothes after\nhim;' and so I was cast out.\" The Second in order then began as follows:\n\"I also supposed that if I were but admitted into heaven, which was over\nmy head, I should there be encompassed with joys, which I should partake\nof to eternity. I likewise wished to be there, and my wish was granted;\nbut the angels on seeing me fled away, and said one to another, 'What\nprodigy is this! how came this bird of night here?' On hearing which, I\nreally felt as if I had undergone some change, and was no longer a man:\nthis however was merely imaginary, and arose from my breathing the\nheavenly atmosphere. Presently, however, there came one running from the\njudgment-hall, with an order that two servants should lead me out, and\nconduct me back by the way I had ascended, till I had reached my own\nhome; and when I arrived there, I again appeared to others and also to\nmyself as a man.\" The Third said, \"I always conceived heaven to be some\nplace of blessedness independent of the state of the affections;\nwherefore as soon as I came into this world, I felt a most ardent desire\nto go to heaven. Accordingly I followed some whom I saw ascending\nthither, and was admitted along with them; but I did not proceed far;\nfor when I was desirous to delight my mind (_animus_) according to my\nidea of heavenly blessedness, a sudden stupor, occasioned by the light\nof heaven, which is as white as snow, and whose essence is said to be\nwisdom, seized my mind (_mens_) and darkness my eyes, and I was reduced\nto a state of insanity: and presently, from the heat of heaven, which\ncorresponds with the brightness of its light, and whose essence is said\nto be love, there arose in my heart a violent palpitation, a general\nuneasiness seized my whole frame, and I was inwardly excruciated to such\na degree that I threw myself flat on the ground. While I was in this\nsituation, one of the attendants came from the judgment-hall with an\norder to carry me gently to my own light and heat; and when I came there\nmy spirit and my heart presently returned to me.\" The Fourth said that\nhe also had conceived heaven to be some place of blessedness independent\nof the state of the affections. \"As soon therefore,\" said he, \"as I came\ninto the spiritual world, I inquired of certain wise ones whether I\nmight be permitted to ascend into heaven, and was informed that this\nliberty was granted to all, but that there was need of caution how they\nused it, lest they should be cast down again. I made light of this\ncaution, and ascended in full confidence that all were alike qualified\nfor the reception of heavenly bliss in all its fulness: but alas! I was\nno sooner within the confines of heaven, than my life seemed to be\ndeparting from me, and from the violent pains and anguish which seized\nmy head and body, I threw myself prostrate on the ground, where I\nwrithed about like a snake when it is brought near the fire. In this\nstate I crawled to the brink of a precipice, from which I threw myself\ndown, and being taken up by some people who were standing near the place\nwhere I fell, by proper care I was soon brought to myself again.\" The\nother Five then gave a wonderful relation of what befell them in their\nascents into heaven, and compared the changes they experienced as to\ntheir states of life, with the state of fish when raised out of water\ninto air, and with that of birds when raised out of air into ether; and\nthey declared that, after having suffered so much pain, they had no\nlonger any desire to ascend into heaven, and only wished to live a life\nagreeable to the state of their own affections, among their like in any\nplace whatever. \"We are well informed,\" they added, \"that in the world\nof spirits, where we now are, all persons undergo a previous\npreparation, the good for heaven, and the wicked for hell; and that\nafter such preparation they discover ways open for them to societies of\ntheir like, with whom they are to live eternally; and that they enter\nsuch ways with the utmost delight, because they are suitable to their\nlove.\" When those of the first assembly had heard these relations, they\nall likewise acknowledged, that they had never entertained any other\nnotion of heaven than as of a place where they should enter upon the\nfruition of never-ceasing delights. Then the angel who had the trumpet\nthus addressed them: \"You see now that the joys of heaven and eternal\nhappiness arise not from the place, but from the state of the man's\nlife; and a state of heavenly life is derived from love and wisdom; and\nsince it is use which contains love and wisdom, and in which they are\nfixed and subsist, therefore a state of heavenly life is derived from\nthe conjunction of love and wisdom in use. It amounts to the same if we\ncall them charity, faith, and good works; for charity is love, faith is\ntruth whence wisdom is derived, and good works are uses. Moreover in our\nspiritual world there are places as in the natural world; otherwise\nthere could be no habitations and distinct abodes; nevertheless place\nwith us is not place, but an appearance of place according to the state\nof love and wisdom, or of charity and faith. Every one who becomes an\nangel, carries his own heaven within himself, because he carries in\nhimself the love of his own heaven; for a man from creation is the\nsmallest effigy, image, and type of the great heaven, and the human form\nis nothing else; wherefore every one after death comes into that society\nof heaven of whose general form he is an individual effigy;\nconsequently, when he enters into that society he enters into a form\ncorresponding to his own; thus he passes as it were from himself into\nthat form as into another self, and again from that other self into the\nsame form in himself, and enjoys his own life in that of the society,\nand that of the society in his own; for every society in heaven may be\nconsidered as one common body, and the constituent angels as the similar\nparts thereof, from which the common body exists. Hence it follows, that\nthose who are in evils, and thence in falses, have formed in themselves\nan effigy of hell, which suffers torment in heaven from the influx and\nviolent activity of one opposite upon another; for infernal love is\nopposite to heavenly love, and consequently the delights of those two\nloves are in a state of discord and enmity, and whenever they meet they\nendeavor to destroy each other.\"\n\n11. After this a voice was heard from heaven, saying to the angel that\nhad the trumpet, \"Select ten out of the whole assembly, and introduce\nthem to us. We have heard from the Lord that He will prepare them so as\nto prevent the heat and light, or the love and wisdom, of our heaven,\nfrom doing them any injury during the space of three days.\" Ten were\nthen selected and followed the angel. They ascended by a steep path up a\ncertain hill, and from thence up a mountain, on the summit of which was\nsituated the heaven of those angels, which had before appeared to them\nat a distance like an expanse in the clouds. The gates were opened for\nthem; and after they had passed the third gate, the introducing angel\nhastened to the prince of the society, or of that heaven, and announced\ntheir arrival. The prince said, \"Take some of my attendants, and carry\nthem word that their arrival is agreeable to me, and introduce them into\nmy reception-room, and provide for each a separate apartment with a\nchamber, and appoint some of my attendants and servants to wait upon\nthem and attend to their wishes:\" all which was done. On being\nintroduced by the angel, they asked whether they might go and see the\nprince; and the angel replied, \"It is now morning, and it is not\nallowable before noon; till that time every one is engaged in his\nparticular duty and employment: but you are invited to dinner, and then\nyou will sit at table with our prince; in the meantime I will introduce\nyou into his palace, and show you its splendid and magnificent\ncontents.\"\n\n12. When they were come to the palace, they first viewed it from\nwithout. It was large and spacious, built of porphyry, with a foundation\nof jasper; and before the gates were six lofty columns of lapis lazuli;\nthe roof was of plates of gold, the lofty windows, of the most\ntransparent crystal, had frames also of gold. After viewing the outside\nthey were introduced within, and were conducted from one apartment to\nanother; in each of which they saw ornaments of inexpressible elegance\nand beauty; and beneath the roof were sculptured decorations of\ninimitable workmanship. Near the walls were set silver tables overlaid\nwith gold, on which were placed various implements made of precious\nstones, and of entire gems in heavenly forms, with several other things,\nsuch as no eye had ever seen on earth, and consequently such as could\nnever be supposed to exist in heaven. While they were struck with\nastonishment at these magnificent sights, the angel said, \"Be not\nsurprised; the things which you now behold are not the production and\nworkmanship of any angelic hand, but are framed by the Builder of the\nuniverse, and presented as a gift to our prince; wherefore the\narchitectonic art is here in its essential perfection, and hence are\nderived all the rules of that art which are known and practised in the\nworld.\" The angel further said, \"You may possibly conceive that such\nobjects charm our eyes, and infatuate us by their grandeur, so that we\nconsider them as constituting the joys of our heaven: this however is\nnot the case; for our affections not being set on such things, they are\nonly contributory to the joys of our hearts; and therefore, so far as we\ncontemplate them as such, and as the workmanship of God, so far we\ncontemplate in them the divine omnipotence and mercy.\"\n\n13. After this the angel said to them, \"It is not yet noon: come with me\ninto our prince's garden, which is near the palace.\" So they went with\nhim; and as they were entering, he said, \"Behold here the most\nmagnificent of all the gardens in our heavenly society!\" But they\nreplied, \"How! there is no garden here. We see only one tree, and on its\nbranches and at its top as it were golden fruit and silver leaves, with\ntheir edges adorned with emeralds, and beneath the tree little children\nwith their nurses.\" Hereupon the angel, with an inspired voice said,\n\"This tree is in the midst of the garden; some of us call it the tree of\nour heaven, and some, the tree of life. But advance nearer, and your\neyes will be opened, and you will see the garden.\" They did so, and\ntheir eyes were opened, and they saw numerous trees bearing an abundance\nof fine flavored fruit, entwined about with young vines, whose tops with\ntheir fruit inclined towards the tree of life in the midst. These trees\nwere planted in a continuous series, which, proceeding from a point, and\nbeing continued into endless circles, or gyrations, as of a perpetual\nspiral, formed a perfect spiral of trees, wherein one species\ncontinually succeeded another, according to the worth and excellence of\ntheir fruit. The circumgyration began at a considerable distance from\nthe tree in the midst, and the intervening space was radiant with a beam\nof light, which caused the trees in the circle to shine with a graduated\nsplendor that was continued from the first to the last. The first trees\nwere the most excellent of all, abounding with the choicest fruits, and\nwere called paradisiacal trees, being such as are never seen in any\ncountry of the natural world, because none such ever grew or could grow\nthere. These were succeeded by olive-trees, the olives by vines, these\nby sweet-scented shrubs, and these again by timber trees, whose wood was\nuseful for building. At stated intervals in this spiral or gyre of\ntrees, were interspersed seats, formed of the young shoots of the trees\nbehind, brought forward and entwined in each other, while the fruit of\nthe trees hanging over at the same time enriched and adorned them. At\nthis perpetually winding circle of trees, there were passages which\nopened into flower-gardens, and from them into shrubberies, laid out\ninto areas and beds. At the sight of all these things the companions of\nthe angels exclaimed, \"Behold heaven in form! wherever we turn our eyes\nwe feel an influx of somewhat celestially-paradisiacal, which is not to\nbe expressed.\" At this the angel rejoicing said, \"All the gardens of our\nheaven are representative forms or types of heavenly beatitudes in their\norigins; and because the influx of these beatitudes elevated your minds,\ntherefore you exclaimed, 'Behold heaven in form!' but those who do not\nreceive that influx, regard these paradisiacal gardens only as common\nwoods or forests. All those who are under the influence of the love of\nuse receive the influx; but those who are under the influence of the\nlove of glory not originating in use, do not receive it.\" Afterwards he\nexplained to them what every particular thing in the garden represented\nand signified.\n\n14. While they were thus employed, there came a messenger from the\nprince, with an invitation to them to dine with him; and at the same\ntime two attendants brought garments of fine linen, and said, \"Put on\nthese; for no one is admitted to the prince's table unless he be clothed\nin the garments of heaven.\" So they put them on, and accompanied their\nangel, and were shewn into a drawing-room belonging to the palace, where\nthey waited for the prince; and there the angel introduced them to the\ncompany and conversation of the grandees and nobles, who were also\nwaiting for the prince's appearing. And lo! in about an hour the doors\nwere opened, and through one larger than the rest, on the western side,\nhe was seen to enter in stately procession. His inferior counsellors\nwent before him, after them his privy-counsellors, and next the chief\nofficers belonging to the court; in the middle of these was the prince;\nafter him followed courtiers of various ranks, and lastly the guards; in\nall they amounted to a hundred and twenty. Then the angel, advancing\nbefore the ten strangers, who by their dress now appeared like inmates\nof the place, approached with them towards the prince, and reverently\nintroduced them to his notice; and the prince, without stopping the\nprocession, said to them, \"Come and dine with me.\" So they followed him\ninto the dining-hall, where they saw a table magnificently set out,\nhaving in the middle a tall golden pyramid with a hundred branches in\nthree rows, each branch having a small dish, or basket, containing a\nvariety of sweetmeats and preserves, with other delicacies made of bread\nand wine; and through the middle of the pyramid there issued as it were\na bubbling fountain of nectareous wine, the stream of which, falling\nfrom the summit of the pyramid separated into different channels and\nfilled the cups. At the sides of this pyramid were various heavenly\ngolden forms, on which were dishes and plates covered with all kinds of\nfood. The heavenly forms supporting the dishes and plates were forms of\nart, derived from wisdom, such as cannot be devised by any human art, or\nexpressed by any human words: the dishes and plates were of silver, on\nwhich were engraved forms similar to those that supported them; the cups\nwere transparent gems. Such was the splendid furniture of the table.\n\n15. As regards the dress of the prince and his ministers, the prince\nwore a long purple robe, set with silver stars wrought in needle-work;\nunder this robe he had a tunic of bright silk of a blue or hyacinthine\ncolor; this was open about the breast, where there appeared the forepart\nof a kind of zone or ribbon, with the ensign of his society; the badge\nwas an eagle sitting on her young at the top of a tree; this was wrought\nin polished gold set with diamonds. The counsellors were dressed nearly\nafter the same manner, but without the badge; instead of which they wore\nsapphires curiously cut, hanging from their necks by a golden chain. The\ncourtiers wore brownish cloaks, wrought with flowers encompassing young\neagles; their tunics were of an opal-colored silk, so were also their\nlower garments; thus were they dressed.\n\n16. The privy-counsellors, with those of inferior order, and the\ngrandees stood around the table, and by command of the prince folded\ntheir hands, and at the same time in a low voice said a prayer of\nthanksgiving to the Lord; and after this, at a sign from the prince,\nthey reclined on couches at the table. The prince then said to the ten\nstrangers, \"Do ye also recline with me; behold, there are your couches:\"\nso they reclined; and the attendants, who were before sent by the prince\nto wait upon them, stood behind them. Then said the prince to them,\n\"Take each of you a plate from its supporting form, and afterwards a\ndish from the pyramid;\" and they did so; and lo! instantly new plates\nand dishes appeared in the place of those that were taken away; and\ntheir cups were filled with wine that streamed from the fountain out of\nthe tall pyramid: and they ate and drank. When dinner was about half\nended, the prince addressed the ten new guests, and said, \"I have been\ninformed that you were convened in the country which is immediately\nunder this heaven, in order to declare your thoughts respecting the joys\nof heaven and eternal happiness thence derived, and that you professed\ndifferent opinions each according to his peculiar ideas of delight\noriginating in the bodily senses. But what are the delights of the\nbodily senses without those of the soul? The former are animated by the\nlatter. The delights of the soul in themselves are imperceptible\nbeatitudes; but, as they descend into the thoughts of the mind, and\nthence into the sensations of the body, they become more and more\nperceptible: in the thoughts of the mind they are perceived as\nsatisfactions, in the sensations of the body as delights, and in the\nbody itself as pleasures. Eternal happiness is derived from the latter\nand the former taken together; but from the latter alone there results a\nhappiness not eternal but temporary, which quickly comes to an end and\npasses away, and in some cases becomes unhappiness. You have now seen\nthat all your joys are also joys of heaven, and that these are far more\nexcellent than you could have conceived; yet such joys do not inwardly\naffect our minds. There are three things which enter by influx from the\nLord as a one into our souls; these three as a one, or this trine, are\nlove, wisdom, and use. Love and wisdom of themselves exist only ideally,\nbeing confined to the affections and thoughts of the mind; but in use\nthey exist really, because they are together in act and bodily\nemployment; and where they exist really, there they also subsist. And as\nlove and wisdom exist and subsist in use, it is by use we are affected;\nand use consists in a faithful, sincere, and diligent discharge of the\nduties of our calling. The love of use, and a consequent application to\nit, preserve the powers of the mind, and prevent their dispersion; so\nthat the mind is guarded against wandering and dissipation, and the\nimbibing of false lusts, which with their enchanting delusions flow in\nfrom the body and the world through the senses, whereby the truths of\nreligion and morality, with all that is good in either, become the sport\nof every wind; but the application of the mind to use binds and unites\nthose truths, and disposes the mind to become a form receptible of the\nwisdom thence derived; and in this case it extirpates the idle sports\nand pastimes of falsity and vanity, banishing them from its centre\ntowards the circumference. But you will hear more on this subject from\nthe wise ones of our society, when I will send to you in the afternoon.\"\nSo saying, the prince arose, and the new guests along with him, and\nbidding them farewell, he charged the conducting angel to lead them back\nto their private apartments, and there to show them every token of\ncivility and respect, and also to invite some courteous and agreeable\ncompany to entertain them with conversation respecting the various joys\nof this society.\n\n17. The angel executed the prince's charge; and when they were turned to\ntheir private apartments, the company, invited from the city to inform\nthem respecting the various joys of the society, arrived, and after the\nusual compliments entered into conversation with them as they walked\nalong in a strain at once entertaining and elegant. But the conducting\nangel said, \"These ten men were invited into this heaven to see its\njoys, and to receive thereby a new idea concerning eternal happiness.\nAcquaint us therefore with some of its joys which affect the bodily\nsenses; and afterwards, some wise ones will arrive, who will acquaint us\nwith what renders those joys satisfactory and happy.\" Then the company\nwho were invited from the city related the following particulars:--\"1.\nThere are here days of festivity appointed by the prince, that the mind,\nby due relaxation, may recover from the weariness which an emulative\ndesire may occasion in particular cases. On such days we have concerts\nof music and singing in the public places, and out of the city are\nexhibited games and shows: in the public places at such times are raised\norchestras surrounded with balusters formed of vines wreathed together,\nfrom which hang bunches of ripe grapes; within these balusters in three\nrows, one above another, sit the musicians, with their wind and stringed\ninstruments of various tones, both high and low, loud and soft; and near\nthem are singers of both sexes who entertain the citizens with the\nsweetest music and singing, both in concert and solo, varied at times as\nto its particular kind: these concerts continue on those days of\nfestivity from morning till noon, and afterwards till evening. 2.\nMoreover, every morning from the houses around the public places we hear\nthe sweetest songs of virgins and young girls, which resound though the\nwhole city. It is an affection of spiritual love, which is sung every\nmorning; that is, it is rendered sonorous by modifications of the voice\nin singing, or by modulations. The affection in the song is perceived as\nthe real affection, flowing into the minds of the hearers, and exciting\nthem to a correspondence with it: such is the nature of heavenly\nsinging. The virgin-singers say, that the sound of their song is as it\nwere self-inspired and self-animated from within, and exalted with\ndelight according to the reception it meets with from the hearers. When\nthis is ended, the windows of the houses around the public places, and\nlikewise of those in the streets, are shut, and so also are the doors;\nand then the whole city is silent, and no noise heard in any part of it,\nnor is any person seen loitering in the streets, but all are intent on\ntheir work and the duties of their calling. 3. At noon, however, the\ndoors are opened, and in the afternoon also the windows in some houses,\nand boys and girls are seen playing in the streets, while their masters\nand mistresses sit in the porches of their houses, watching over them,\nand keeping them in order. 4. At the extreme parts of the city there are\nvarious sports of boys and young men, as running, hand-ball, tennis,\n&c.; there are besides trials of skill among the boys, in order to\ndiscover the readiness of their wit in speaking, acting, and perceiving;\nand such as excel receive some leaves of laurel as a reward; not to\nmention other things of a like nature, designed to call forth and\nexercise the latent talents of the young people. 5. Moreover out of the\ncity are exhibited stage-entertainments, in which the actors represent\nthe various graces and virtues of moral life, among whom are inferior\ncharacters for the sake of relatives.\" And one of the ten asked, \"How\nfor the sake of relatives?\" And they replied, \"No virtue with its graces\nand beauties, can be suitably represented except by means of relatives,\nin which are comprised and represented all its graces and beauties, from\nthe greatest to the least; and the inferior characters represent the\nleast, even till they become extinct; but it is provided by law, that\nnothing of the opposite, which is indecorous and dishonorable, should be\nexhibited, except figuratively, and as it were remotely. The reason of\nwhich provision is, because nothing that is honorable and good in any\nvirtue can by successive progressions pass over to what is dishonorable\nand evil: it only proceeds to its least, when it perishes; and when that\nis the case, the opposite commences; wherefore heaven, where all things\nare honorable and good, has nothing in common with hell, where all\nthings are dishonorable and evil.\"\n\n18. During this conversation, a servant came in and brought word, that\nthe eight wise ones, invited by the prince's order, were arrived, and\nwished to be admitted; whereupon the angel went out to receive and\nintroduce them: and presently the wise ones, after the customary\nceremonies of introduction, began to converse with them on the\nbeginnings and increments of wisdom, with which they intermixed various\nremarks respecting its progression, shewing, that with the angels it\nnever ceases or comes to a period, but advances and increases to\neternity. Hereupon the attendant angel said to them, \"Our prince at\ntable while talking with these strangers respecting the seat or abode of\nwisdom, showed that it consists in use: if agreeable to you, be pleased\nto acquaint them further on the same subject.\" They therefore said,\n\"Man, at his first creation, was endued with wisdom and its love, not\nfor the sake of himself, but that he might communicate it to others from\nhimself. Hence it is a maxim inscribed on the wisdom of the wise, that\nno one is wise for himself alone, or lives for himself, but for others\nat the same time: this is the origin of society, which otherwise could\nnot exist. To live for others is to perform uses. Uses are the bonds of\nsociety, which are as many in number as there are good uses; and the\nnumber of uses is infinite. There are spiritual uses, such as regard\nlove to God and love towards our neighbour; there are moral and civil\nuses, such as regard the love of the society and state to which a man\nbelongs, and of his fellow-citizens among whom he lives; there are\nnatural uses, which regard the love of the world and its necessities;\nand there are corporeal uses, such as regard the love of\nself-preservation with a view to superior uses. All these uses are\ninscribed on man, and follow in order one after another; and when they\nare together, one is in the other. Those who are in the first uses,\nwhich are spiritual, are in all the succeeding ones, and such persons\nare wise; but those who are not in the first, and yet are in the second,\nand thereby in the succeeding ones, are not so highly principled in\nwisdom, but only appear to be so by virtue of an external morality and\ncivility; those who are neither in the first nor second, but only in the\nthird and fourth, have not the least pretensions to wisdom; for they are\nsatans, loving only the world and themselves for the sake of the world;\nbut those who are only in the fourth, are least wise of all; for they\nare devils, because they live to themselves alone, and only to others\nfor the sake of themselves. Moreover, every love has its particular\ndelight; for it is by delight that love is kept alive; and the delight\nof the love of uses is a heavenly delight, which enters into succeeding\ndelights in their order, and according to the order of succession,\nexalts them and makes them eternal.\" After this they enumerated the\nheavenly delights proceeding from the love of uses, and said, that they\nare a thousand times ten thousand; and that all who enter heaven enter\ninto those delights. With further wise conversation on the love of use,\nthey passed the day with them until evening.\n\n19. Towards evening there came a messenger clothed in linen to the ten\nstrangers who attended the angel, and invited them to a\nmarriage-ceremony which was to be celebrated the next day, and the\nstrangers were much rejoiced to think that they were also to be present\nat a marriage-ceremony in heaven. After this they were conducted to the\nhouse of one of the counsellors, and supped with him; and after supper\nthey returned to the palace, and each retired to his own chamber, where\nthey slept till morning. When they awoke, they heard the singing of the\nvirgins and young girls from the houses around the public places of\nresort, which we mentioned above. They sung that morning the affection\nof conjugial love; the sweetness of which so affected and moved the\nhearers, that they perceived sensibly a blessed serenity instilled into\ntheir joys, which at the some time exalted and renewed them. At the hour\nappointed the angel said, \"Make yourselves ready, and put on the\nheavenly garments which our prince sent you;\" and they did so, and lo!\nthe garments were resplendent as with a flaming light; and on their\nasking the angel, \"Whence is this?\" he replied, \"Because you are going\nto a marriage-ceremony; and when that is the case, our garments always\nassume a shining appearance, and become marriage garments.\"\n\n20. After this the angel conducted them to the house where the nuptials\nwere to be celebrated, and the porter opened the door; and presently\nbeing admitted within the house, they were received and welcomed by an\nangel sent from the bridegroom, and were introduced and shewn to the\nseats intended for them: and soon after they were invited into an\nante-chamber, in the middle of which they saw a table, and on it a\nmagnificent candlestick with seven branches and sconces of gold: against\nthe walls there were hung silver lamps, which being lighted made the\natmosphere appear of a golden hue: and they observed on each side of the\ncandlestick two tables, on which were set loaves in three rows; there\nwere tables also at the four corners of the room, on which were placed\ncrystal cups. While they were viewing these things, lo! a door opened\nfrom a closet near the marriage-chamber, and six virgins came out, and\nafter them the bridegroom and the bride, holding each other by the hand,\nand advancing towards a seat placed opposite to the candlestick, on\nwhich they seated themselves, the bridegroom on the left hand, and the\nbride on the right, while the six virgins stood by the seat near the\nbride. The bridegroom was dressed in a robe of bright purple, and a\ntunic of fine shining linen, with an ephod, on which was a golden plate\nset round with diamonds, and on the plate was engraved a young eagle,\nthe marriage-ensign of that heavenly society; on his head he wore a\nmitre: the bride was dressed in a scarlet mantle, under which was a\ngown, ornamented with fine needle-work, that reached from her neck to\nher feet, and beneath her bosom she wore a golden girdle, and on her\nhead a golden crown set with rubies. When they were thus seated, the\nbridegroom turning himself towards the bride, put a golden ring on her\nfinger; he then took bracelets and a pearl necklace, and clasped the\nbracelets about her wrists, and the necklace about her neck, and said,\n\"_Accept these pledges_;\" and as she accepted them he kissed her, and\nsaid, \"Now thou art mine;\" and he called her his wife. On this all the\ncompany cried out, \"May the divine blessing be upon you!\" These words\nwere first pronounced by each separately, and afterwards by all\ntogether. They were pronounced also in turn by a certain person sent\nfrom the prince as his representative; and at that instant the\nante-chamber was filled with an aromatic smoke, which was a token of\nblessing from heaven. Then the servants in waiting took loaves from the\ntwo tables near the candlestick, and cups, now filled with wine, from\nthe tables at the corners of the room, and gave to each of the guests\nhis own loaf and his own cup, and they ate and drank. After this the\nhusband and his wife arose, and the six virgins attended them with the\nsilver lamps, now lighted, in their hands to the threshold; and the\nmarried pair entered their chamber; and the door was shut.\n\n21. Afterwards the conducting angel talked with the guests about his ten\ncompanions, acquainting them how he was commissioned to introduce them,\nand shew them the magnificent things contained in the prince's palace,\nand other wonderful sights; and how they had dined at table with him,\nand afterwards had conversed with the wise ones of the society; and he\nsaid, \"May I be permitted to introduce them also to you, in order that\nthey may enjoy the pleasure of your conversation?\" So he introduced\nthem, and they entered into discourse together. Then a certain wise\npersonage, one of the marriage-guests, said, \"Do you understand the\nmeaning of what you have seen?\" They replied, \"But little;\" and then\nthey asked him, \"Why was the bridegroom, who is now a husband, dressed\nin that particular manner?\" He answered, \"Because the bridegroom, now a\nhusband, represented the Lord, and the bride, who is now a wife,\nrepresented the church; for marriages in heaven represent the marriage\nof the Lord with the church. This is the reason why he wore a mitre on\nhis head, and was dressed in a robe, a tunic, and an ephod, like Aaron;\nand why the bride had a crown on her head, and wore a mantle like a\nqueen; but to-morrow they will be dressed differently, because this\nrepresentation lasts no longer than to-day.\" They further asked, \"Since\nhe represented the Lord, and she the church, why did she sit at his\nright hand?\" The wise one replied, \"Because there are two things which\nconstitute the marriage of the Lord with the church--love and wisdom;\nthe Lord is love, and the church is wisdom; and wisdom is at the right\nhand of love; for every member of the church is wise as of himself, and\nin proportion as he is wise he receives love from the Lord. The right\nhand also signifies power; and love has power by means of wisdom; but,\nas we have just observed, after the marriage-ceremony the representation\nis changed; for then the husband represents wisdom, and the wife the\nlove of his wisdom. This love however is not primary, but secondary\nlove; being derived from the Lord to the wife through the wisdom of the\nhusband: the love of the Lord, which is the primary love, is the\nhusband's love of being wise; therefore after marriage, both together,\nthe husband and his wife, represent the church.\" They asked again, \"Why\ndid not you men stand by the bridegroom, now the husband, as the six\nvirgins stood by the bride, now the wife?\" The wise one answered,\n\"Because we to-day are numbered among the virgins; and the number six\nsignifies all and what is complete.\" But they said, \"Explain your\nmeaning.\" He replied, \"Virgins signify the church; and the church\nconsists of both sexes: therefore also we, with respect to the church,\nare virgins. That this is the case, is evident from these words in the\nRevelation: '_These are those who were not defiled with women; for they\nare Virgins: and they follow the Lamb whithersoever he goeth_,' chap.\nxiv. 4. And as virgins signify the church, therefore the Lord likened it\nto ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and\nJerusalem, signify the church, therefore mention is so often made in the\nWord, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem.\nThe Lord also describes his marriage with the church in these words:\n'_upon thy right hand did stand the Queen in gold of Ophir: her clothing\nis of wrought gold: she shall be brought unto the king in raiment of\nneedlework: the Virgins her companions that follow her shall enter into\nthe king's palace_.' Psalm xlv. 9-16.\" Lastly they asked, \"Is it not\nexpedient that a priest be present and minister at the marriage\nceremony?\" The wise one answered, \"This is expedient on the\nearth, but not in the heavens, by reason of the representation of the\nLord himself and the church. On the earth they are not aware of this;\nbut even with us a priest ministers in whatever relates to betrothings,\nor marriage contracts, and hears, receives, confirms, and consecrates\nthe consent of the parties. Consent is the essential of marriage; all\nsucceeding ceremonies are its formalities.\"\n\n22. After this the conducting angel went to the six virgins, and gave\nthem an account of his companions, and requested that they would\nvouchsafe to join company with them. Accordingly they came; but when\nthey drew near, they suddenly retired, and went into the ladies'\napartment to the virgins their companions. On seeing this, the\nconducting angel followed them, and asked why they retired so suddenly\nwithout entering into conversation? They replied. \"We cannot approach:\"\nand he said, \"Why not?\" They answered, \"We do not know; but we perceived\nsomething which repelled us and drove us back again. We hope they will\nexcuse us.\" The angel then returned to his companions, and told them\nwhat the virgins had said, and added, \"I conjecture that your love of\nthe sex is not chaste. In heaven we love virgins for their beauty and\nthe elegance of their manners; and we love them intensely, but\nchastely.\" Hereupon his companions smiled and said, \"You conjecture\nright: who can behold such beauties near and not feel some excitement?\"\n\n23. After much entertaining conversation the marriage-guests departed,\nand also the ten strangers with their attendant angel; and the evening\nbeing far advanced, they retired to rest. In the morning they heard a\nproclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel\nwhat it meant: he replied, \"It is for the worship of God, which returns\nat stated periods, and is proclaimed by the priests. The worship is\nperformed in our temples and lasts about two hours; wherefore if it\nplease you, come along with me, and I will introduce you.\" So they made\nthemselves ready, and attended the angel, and entered the temple. It was\na large building capable of containing about three thousand persons, of\na semicircular form, with benches or seats carried round in a continued\nsweep according to the figure of the temple; the hinder ones being more\nelevated than those in front. The pulpit in front of the seats was drawn\na little from the centre; the door was behind the pulpit on the left\nhand. The ten strangers entered with their conducting angel, who pointed\nout to them the places where they were to sit; telling them, \"Every one\nthat enters the temple knows his own place by a kind of innate\nperception; nor can he sit in any place but his own: in case he takes\nanother place, he neither hears nor perceives anything, and he also\ndisturbs the order; the consequence of which is, that the priest is not\ninspired.\"\n\n24. When the congregation had assembled, the priest ascended the pulpit,\nand preached a sermon full of the spirit of wisdom. The discourse was\nconcerning the sanctity of the Holy Scriptures, and the conjunction of\nthe Lord with both worlds, the spiritual and the natural, by means\nthereof. In the illustration in which he then was, he fully proved, that\nthat holy book was dictated by Jehovah the Lord, and that consequently\nHe is in it, so as to be the wisdom it contains; but that the wisdom\nwhich is Himself therein, lies concealed under the sense of the letter,\nand is opened only to those who are in the truths of doctrine, and at\nthe same time in goodness of life, and thus who are in the Lord, and the\nLord in them. To his discourse he added a votive prayer and descended.\nAs the audience were going out, the angel requested the priest to speak\na few words of peace with his ten companions; so he came to them, and\nthey conversed together for about half an hour. He discoursed concerning\nthe divine trinity--that it is in Jesus Christ, in whom all the fulness\nof the Godhead dwells bodily, according to the declaration of the\napostle Paul; and afterwards concerning the union of charity and faith;\nbut he said, \"the union of charity and truth;\" because faith is truth.\n\n25. After expressing their thanks they returned home; and then the angel\nsaid to them, \"This is the third day since you came into the society of\nthis heaven, and you were prepared by the Lord to stay here three days;\nit is time therefore that we separate; put off therefore the garments\nsent you by the prince, and put on your own.\" When they had done so,\nthey were inspired with a desire to be gone; so they departed and\ndescended, the angel attending them to the place of assembly; and there\nthey gave thanks to the Lord for vouchsafing to bless them with\nknowledge, and thereby with intelligence, concerning heavenly joys and\neternal happiness.\n\n26. \"I again solemnly declare, that these things were done and said as\nthey are related; the former in the world of spirits, which is\nintermediate between heaven and hell, and the latter in the society of\nheaven to which the angel with the trumpet and the conductor belonged.\nWho in the Christian world would have known anything concerning heaven,\nand the joys and happiness there experienced, the knowledge of which is\nthe knowledge of salvation, unless it had pleased the Lord to open to\nsome person the sight of his spirit, in order to shew and teach them?\nThat similar things exist in the spiritual world is very manifest from\nwhat were seen and heard by the apostle John, as described in the\nRevelation; as that he saw the Son of Man in the midst of seven\ncandlesticks; also a tabernacle, temple, ark, and altar in heaven; a\nbook sealed with seven seals; the book opened, and horses going forth\nthence; four animals around the throne; twelve thousand chosen out of\nevery tribe; locusts ascending out of the bottomless pit; a dragon, and\nhis combat with Michael; a woman bringing forth a male child, and flying\ninto a wilderness on account of the dragon; two beasts, one ascending\nout of the sea, the other out of the earth; a woman sitting upon a\nscarlet beast; the dragon cast out into a lake of fire and brimstone; a\nwhite horse and a great supper; a new heaven and a new earth, and the\nholy Jerusalem descending described as to its gates, wall, and\nfoundation; also a river of the water of life, and trees of life bearing\nfruits every month; besides several other particulars; all which things\nwere seen by John, while as to his spirit he was in the spiritual world\nand in heaven: not to mention the things seen by the apostles after the\nLord's resurrection; and what were afterwards seen and heard by Peter,\nActs xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw\nfour animals which were cherubs, chap i. and chap x.; a new temple and a\nnew earth, and an angel measuring them, chap. xl.-xlviii.; and was led\naway to Jerusalem, and saw there abominations: and also into Chaldea\ninto captivity, chap. viii. and chap. xi. The case was similar with\nZechariah, who saw a man riding among myrtles; also four horns, chap. i.\n8, and following verses; and afterwards a man with a measuring-line in\nhis hand, chap. ii. 1, and following verses; likewise a candlestick and\ntwo olive trees, chap. iv. 2, and following verses; also a flying roll\nand an ephah, chap. v. 1, 6; also four chariots going forth between two\nmountains, and horses, chap. vi. 1, and following verses. So likewise\nwith Daniel, who saw four beasts coming up out of the sea, chap. vii. 1,\nand following verses; also combats of a ram and he-goat, chap. viii. 1,\nand following verses; who also saw the angel Gabriel, and had much\ndiscourse with him, chap. ix.: the youth of Elisha saw chariots and\nhorses of fire round about Elisha, and saw them when his eyes were\nopened, 2 Kings vi. 15, and following verses. From these and several\nother instances in the Word, it is evident, that the things which exist\nin the spiritual world, appeared to many both before and after the\nLord's coming: is it any wonder then, that the same things should now\nalso appear when the church is commencing, or when the New Jerusalem is\ncoming down from the Lord out of heaven?\"\n\nON MARRIAGES IN HEAVEN.\n\n27. That there are marriages in heaven cannot be admitted as an article\nof faith by those who imagine that a man after death is a soul or\nspirit, and who conceive of a soul or spirit as of a rarefied ether or\nvapor; who imagine also, that a man will not live as a man till after\nthe day of the last judgment; and in general who know nothing respecting\nthe spiritual world, in which angels and spirits dwell, consequently in\nwhich there are heavens and hells: and as that world has been heretofore\nunknown, and mankind have been in total ignorance that the angels of\nheaven are men, in a perfect form, and in like manner infernal spirits,\nbut in an imperfect form, therefore it was impossible for anything to be\nrevealed concerning marriages in that world; for if it had it would have\nbeen objected, \"How can a soul be joined with a soul, or a vapor with a\nvapor, as one married partner with another here on earth?\" not to\nmention other similar objections, which, the instant they were made,\nwould take away and dissipate all faith respecting marriages in another\nlife. But now, since several particulars have been revealed concerning\nthat world, and a description has also been given of its nature and\nquality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSE\nREVEALED, the assertion, that marriages take place in that world, may be\nso far confirmed as even to convince the reason by the following\npropositions: I. _A man (homo) lives a man after death._ II. _In this\ncase a male is a male, and a female a female._ III. _Every one's\npeculiar love remains with him after death._ IV. _The love of the sex\nespecially remains; and with those who go to heaven, which is the case\nwith all who become spiritual here on earth, conjugial love remains._ V.\n_These things fully confirmed by ocular demonstration._ VI.\n_Consequently that there are marriages in the heavens._ VII. _Spiritual\nnuptials are to be understood by the Lord's words, where he says, that\nafter the resurrection they are not given in marriage._ We will now give\nan explanation of these propositions in their order.\n\n28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after death\nhas been heretofore unknown in the world, for the reasons just now\nmentioned; and, what is surprising, it has been unknown even in the\nChristian world, where they have the Word, and illustration thence\nconcerning eternal life, and where the Lord himself teaches, _That all\nthe dead rise again; and that God is not the God of the dead but of the\nliving_, Matt. xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to the\naffections and thoughts of his mind, is in the midst of angels and\nspirits, and is so consociated with them that were he to be separated\nfrom them he would instantly die. It is still more surprising that this\nis unknown, when yet every man that has departed this life since the\nbeginning of creation, after his decease has come and does still come to\nhis own, or, as it is said in the Word, has been gathered and is\ngathered to his own: besides every one has a common perception, which is\nthe same thing as the influx of heaven into the interiors of his mind,\nby virtue of which he inwardly perceives truths, and as it were sees\nthem, and especially this truth, that he lives a man after death; a\nhappy man if he has lived well, and an unhappy one if he has lived ill.\nFor who does not think thus, while he elevates his mind in any degree\nabove the body, and above the thought which is nearest to the senses; as\nis the case when he is interiorly engaged in divine worship, and when he\nlies on his death-bed expecting his dissolution; also when he hears of\nthose who are deceased, and their lot? I have related a thousand\nparticulars respecting departed spirits, informing certain persons that\nare now alive concerning the state of their deceased brethren, their\nmarried partners, and their friends. I have written also concerning the\nstate of the English, the Dutch, the Papists, the Jews, the Gentiles,\nand likewise concerning the state of Luther, Calvin, and Melancthon; and\nhitherto I never heard any one object, \"How can such be their lot, when\nthey are not yet risen from their tombs, the last judgement not being\nyet accomplished? Are they not in the meantime mere vaporous and\nunsubstantial souls residing, in some place of confinement (_in quodam\npu seu ubi_)?\" Such objections I have never yet heard from any quarter;\nwhence I have been led to conclude, that every one perceives in himself\nthat he lives a man after death. Who that has loved his married partner\nand his children when they are dying or are dead, will not say within\nhimself (if his thought be elevated above the sensual principles of the\nbody) that they are in the hand of God, and that he shall see them again\nafter his own death, and again be joined with them in a life of love and\njoy?\n\n29. Who, that is willing, cannot see from reason, that a man after death\nis not a mere vapor, of which no idea can be formed but as of a breath\nof wind, or of air and ether, and that such vapor constitutes or\ncontains in it the human soul, which desires and expects conjunction\nwith its body, in order that it may enjoy the bodily senses and their\ndelights, as previously in the world? We cannot see, that if this were\nthe case with a man after death, his state would be more deplorable than\nthat of fishes, birds, and terrestrial animals, whose souls are not\nalive, and consequently are not in such anxiety of desire and\nexpectation? Supposing a man after death to be such a vapor, and thus a\nbreath of wind, he would either fly about in the universe, or according\nto certain traditions, would be reserved in a place of confinement, or\nin the _limbo_ of the ancient fathers, until the last judgement. Who\ncannot hence from reason conclude, that those who have lived since the\nbeginning of creation, which is computed to be about six thousand years\nago, must be still in a similar anxious state, and progressively more\nanxious, because all expectation arising from desire produces anxiety,\nand being continued from time to time increases it; consequently, that\nthey must still be either floating about in the universe, or be kept\nshut up in confinement, and thereby in extreme misery; and that must be\nthe case with Adam and his wife, with Abraham, Isaac, and Jacob, and\nwith all who have lived since that time? All this being supposed true,\nit must needs follow, that nothing would be more deplorable than to be\nborn a man. But the reverse of this is provided by the Lord, who is\nJehovah from eternity and the Creator of the universe; for the state of\nthe man that conjoins himself with him by a life according to his\nprecepts, becomes more blessed and happy after death than before it in\nthe world; and it is more blessed and happy from this circumstance, that\nthe man then is spiritual, and a spiritual man is sensible of and\nperceives spiritual delight, which is a thousand times superior to\nnatural delight.\n\n30. That angels and spirits are men, may plainly appear from those seen\nby Abraham, Gideon, Daniel, and the prophets, and especially by John\nwhen he wrote the Revelation, and also by the women in the Lord's\nsepulchre, yea, from the Lord himself as seen by the disciples after his\nresurrection. The reason of their being seen was, because the eyes of\nthe spirits of those who saw them were opened; and when the eyes of the\nspirit are opened, angels appear in their proper form, which is the\nhuman; but when the eyes of the spirit are closed, that is, when they\nare veiled by the vision of the bodily eyes, which derive all their\nimpressions from the material world, then they do not appear.\n\n31. It is however to be observed, that a man after death is not a\nnatural, but a spiritual man; nevertheless he still appears in all\nrespects like himself; and so much so, that he knows not but, that he is\nstill in the natural world: for he has a similar body, countenance,\nspeech, and senses; for he has a similar affection and thought, or will\nand understanding. He is indeed actually not similar, because he is a\nspiritual, and consequently an interior man; but the difference does not\nappear to him, because he cannot compare his spiritual state with his\nformer natural state, having put off the latter, and being in the\nformer; therefore I have often heard such persons say, that they know\nnot but that they are in the former world, with this difference,\nhowever, that they no longer see those whom they had left in that world;\nbut that they see those who had departed out of it, or were deceased.\nThe reason why they now see the latter and not the former, is, because\nthey are no longer natural men, but spiritual or substantial; and a\nspiritual or substantial man sees a spiritual or substantial man, as a\nnatural or material man sees a natural or material man, but not _vice\nversa_, on account of the difference between what is substantial and\nwhat is material, which is like the difference between what is prior and\nwhat is posterior; and what is prior, being in itself purer, cannot\nappear to what is posterior, which in itself is grosser; nor can what is\nposterior, being grosser, appear to what is prior, which in itself is\npurer; consequently an angel cannot appear to a man of this world, nor a\nman of this world to an angel. The reason why a man after death is a\nspiritual or substantial man, is, because this spiritual or substantial\nman lay inwardly concealed in the natural or material man; which natural\nor material man was to it as a covering, or as a skin about to be cast\noff; and when the covering or skin is cast off, the spiritual or\nsubstantial man comes forth, a purer, interior, and more perfect man.\nThat the spiritual man is still a perfect man, notwithstanding his being\ninvisible to the natural man, is evident from the Lord's being seen by\nthe apostles after his resurrection, when he appeared, and presently he\ndid not appear; and yet he was a man like to himself both when seen and\nwhen not seen: it is also said, that when they saw him, their eyes were\nopened.\n\n32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. Since a\nman (_homo_) lives a man after death, and man is male and female, and\nthere is such a distinction between the male principle and the female\nprinciple, that the one cannot be changed into the other, it follows,\nthat after death the male lives a male, and the female a female, each\nbeing a spiritual man. It is said that the male principle cannot be\nchanged into the female principle, nor the female into the male, and\nthat therefore after death the male is a male, and the female a female;\nbut as it is not known in what the masculine principle essentially\nconsists, and in what the feminine, it may be expedient briefly to\nexplain it. The essential distinction between the two is this: in the\nmasculine principle, love is inmost, and its covering is wisdom; or,\nwhat is the same, the masculine principle is love covered (or veiled) by\nwisdom; whereas in the feminine principle, the wisdom of the male is\ninmost, and its covering is love thence derived; but this latter love is\nfeminine, and is given by the Lord to the wife through the wisdom of the\nhusband; whereas the former love is masculine, which is the love of\ngrowing wise, and is given by the Lord to the husband according to the\nreception of wisdom. It is from this circumstance, that the male is the\nwisdom of love, and the female is the love of that wisdom; therefore\nfrom creation there is implanted in each a love of conjunction so as to\nbecome a one; but on this subject more will be said in the following\npages. That the female principle is derived from the male, or that the\nwoman was taken out of the man, is evident from these words in Genesis:\n_Jehovah God took out one of the man's ribs, and closed up the flesh in\nthe place thereof; and he builded the rib, which he had taken out of the\nman, into a woman; and he brought her to the man; and the man said, This\nis bone of my bones, and flesh of my flesh; hence she shall be called\nEve, because she was taken out of man_, chap. ii. 21-23: the\nsignification of a rib and of flesh will be shewn elsewhere.\n\n33. From this primitive formation it follows, that by birth the\ncharacter of the male is intellectual, and that the female character\npartakes more of the will principle; or, what amounts to the same, that\nthe male is born into the affection of knowing, understanding, and\ngrowing wise, and the female into the love of conjoining herself with\nthat affection in the male. And as the interiors form the exteriors to\ntheir own likeness, and the masculine form is the form of intellect, and\nthe feminine is the form of the love of that intellect, therefore the\nmale and the female differ as to the features of the face, the tone of\nthe voice, and the form of the body; the male having harder features, a\nharsher tone of voice, a stronger body, and also a bearded chin, and in\ngeneral a form less beautiful than that of the female; they differ also\nin their gestures and manners; in a word, they are not exactly similar\nin a single respect; but still, in every particular of each, there is a\ntendency to conjunction; yea, the male principle in the male, is male in\nevery part of his body, even the most minute, and also in every idea of\nhis thought, and every spark of his affection; the same is true of the\nfemale principle in the female; and since of consequence the one cannot\nbe changed into the other, it follows, that after death a male is a\nmale, and a female a female.\n\n34. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIM AFTER DEATH. Man\nknows that there is such a thing as love; but he does not know what love\nis. He knows that there is such a thing from common discourse; as when\nit is said, that such a one loves me, that a king loves his subjects,\nand subjects love their king; that a husband loves his wife, and a\nmother her children, and _vice versa_; also when it is said, that any\none loves his country, his fellow citizens, and his neighbour; in like\nmanner of things abstracted from persons; as when it is said that a man\nloves this or that. But although the term love is thus universally\napplied in conversation, still there is scarcely any one that knows what\nlove is: even while meditating on the subject, as he is not then able to\nform any distinct idea concerning it, and thus not to fix it as present\nin the light of the understanding, because of its having relation not to\nlight but to heat, he either denies its reality, or he calls it merely\nan influent effect arising from the sight, the hearing, and the\nconversation, and thus accounts for the motions to which it gives birth;\nnot being at all aware, that love is his very life, not only the common\nlife of his whole body and of all his thoughts, but also the life of all\ntheir particulars. A wise man may perceive this from the consideration,\nthat if the affection of love be removed, he is incapable both of\nthinking and acting; for in proportion as that affection grows cold, do\nnot thought, speech, and action grow cold also? and in proportion as\nthat affection grows warm, do not they also grow warm in the same\ndegree? Love therefore is the heat of the life of man (_hominis_), or\nhis vital heat. The heat of the blood, and also its redness, are from\nthis source alone. The fire of the angelic sun, which is pure love,\nproduces this effect.\n\n35. That every one has his own peculiar love, or a love distinct from\nthat of another; that is, that no two men have exactly the same love,\nmay appear from the infinite variety of human countenances, the\ncountenance being a type of the love; for it is well known that the\ncountenance is changed and varied according to the affection of love; a\nman's desires also, which are of love, and likewise his joys and\nsorrows, are manifested in the countenance. From this consideration it\nis evident, that every man is his own peculiar love; yea, that he is the\nform of his love. It is however to be observed, that the interior man,\nwhich is the same with his spirit which lives after death, is the form\nof his love, and not so the exterior man which lives in this world,\nbecause the latter has learnt from infancy to conceal the desires of his\nlove; yea, to make a pretence and show of desires which are different\nfrom his own.\n\n36. The reason why every one's peculiar love remains with him after\ndeath, is, because, as was said just above, n. 34, love is a man's\n(_hominis_) life; and hence it is the man himself. A man also is his own\npeculiar thought, thus his own peculiar intelligence and wisdom; but\nthese make a one with his love; for a man thinks from this love and\naccording to it; yea, if he be in freedom, he speaks and acts in like\nmanner; from which it may appear, that love is the _esse_ or essence of\na man's life, and that thought is the _existere_ or existence of his\nlife thence derived; therefore speech and action, which are said to flow\nfrom the thought, do not flow from the thought, but from the love\nthrough the thought. From much experience I have learned that a man\nafter death is not his own peculiar thought, but that he is his own\npeculiar affection and derivative thought; or that he is his own\npeculiar love and derivative intelligence; also that a man after death\nputs off everything which does not agree with his love; yea, that he\nsuccessively puts on the countenance, the tone of voice, the speech, the\ngestures, and the manners of the love proper to his life: hence it is,\nthat the whole heaven is arranged in order according to all the\nvarieties of the affections of the love of good, and the whole hell\naccording to all the affections of the love of evil.\n\n37. IV. THE LOVE OF THE SEX ESPECIALLY REMAINS; AND WITH THOSE WHO GO TO\nHEAVEN, WHICH IS THE CASE WITH ALL WHO BECOME SPIRITUAL HERE ON EARTH,\nCONJUGIAL LOVE REMAINS. The reason why the love of the sex remains with\nman (_homo_) after death, is, because after death a male is a male and a\nfemale a female; and the male principle in the male is male (or\nmasculine) in the whole and in every part thereof; and so is the female\nprinciple in the female; and there is a tendency to conjunction in all\ntheir parts, even the most singular; and as this conjunctive tendency\nwas implanted from creation, and thence perpetually influences, it\nfollows, that the one desires and seeks conjunction with the other.\nLove, considered itself, is a desire and consequent tendency to\nconjunction; and conjugial love to conjunction into a one; for the\nmale-man and the female-man were so created, that from two they may\nbecome as it were one man, or one flesh; and when they become a one,\nthen, taken together they are a man (_homo_) in his fulness; but without\nsuch conjunction, they are two, and each is a divided or half-man. Now\nas the above conjunctive tendency lies concealed in the inmost of every\npart of the male, and of every part of the female, and the same is true\nof the faculty and desire to be conjoined together into a one, it\nfollows, that the mutual and reciprocal love of the sex remains with men\n(_homines_) after death.\n\n38. We speak distinctively of the love of the sex and of conjugial love,\nbecause the one differs from the other. The love of the sex exists with\nthe natural man; conjugial love with the spiritual man. The natural man\nloves and desires only external conjunctions, and the bodily pleasures\nthence derived; whereas the spiritual man loves and desires internal\nconjunctions and the spiritual satisfactions thence derived; and these\nsatisfactions he perceives are granted with one wife, with whom he can\nperpetually be more and more joined together into a one: and the more he\nenters into such conjunction the more he perceives his satisfactions\nascending in a similar degree, and enduring to eternity; but respecting\nanything like this the natural man has no idea. This then is the reason\nwhy it is said, that after death conjugial love remains with those who\ngo to heaven, which is the case with all those who become spiritual here\non earth.\n\n39. V. THESE THINGS FULLY CONFIRMED BY OCULAR DEMONSTRATION. That a man\n(_homo_) lives as a man after death, and that in this case a male is a\nmale, and a female a female; and that every one's peculiar love remains\nwith him after death, especially the love of the sex and conjugial love,\nare positions which I have wished hitherto to confirm by such arguments\nas respect the understanding, and are called rational; but since man\n(_homo_) from his infancy, in consequence of what has been taught him by\nhis parents and masters, and afterwards by the learned and the clergy,\nhas been induced to believe, that he shall not live a man after death\nuntil the day of the last judgement, which has now been expected for six\nthousand years; and several have regarded this article of faith as one\nwhich ought to be believed, but not intellectually conceived, it was\ntherefore necessary that the above positions should be confirmed also by\nocular proofs; otherwise a man who believes only the evidence of his\nsenses, in consequence of the faith previously implanted, would object\nthus: \"If men lived men after death, I should certainly see and hear\nthem: who has ever descended from heaven, or ascended from hell, and\ngiven such information?\" In reply to such objections it is to be\nobserved, that it never was possible, nor can it ever be, that any angel\nof heaven should descend, or any spirit of hell ascend, and speak with\nany man, except with those who have the interiors of the mind or spirit\nopened by the Lord; and this opening of the interiors cannot be fully\neffected except with those who have been prepared by the Lord to receive\nthe things which are of spiritual wisdom: on which accounts it has\npleased the Lord thus to prepare me, that the state of heaven and hell,\nand of the life of men after death, might not remain unknown, and be\nlaid asleep in ignorance, and at length buried in denial. Nevertheless,\nocular proofs on the subjects above mentioned, by reason of their\ncopiousness, cannot here be adduced; but they have been already adduced\nin the treatise on HEAVEN and HELL, and in the CONTINUATION RESPECTING\nTHE SPIRITUAL WORLD, and afterwards in the APOCALYPSE REVEALED; but\nespecially, in regard to the present subject of marriages, in the\nMEMORABLE RELATIONS which are annexed to the several paragraphs or\nchapters of this work.\n\n40. VI. CONSEQUENTLY THERE ARE MARRIAGES IN HEAVEN. This position having\nbeen confirmed by reason, and at the same time by experience, needs no\nfurther demonstration.\n\n41. VII. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BY THE LORD'S WORDS,\n\"AFTER THE RESURRECTION THEY ARE NOT GIVEN IN MARRIAGE.\" In the\nEvangelists are these words, _Certain of the Sadducees, who say that\nthere is no resurrection, asked Jesus, saying, Master, Moses wrote, If a\nman die, having no children, his brother shall take his wife, and raise\nup seed unto his brother. Now there were with us seven brethren and the\nfirst, when he had married a wife, deceased, and having no issue, left\nhis wife unto his brother; likewise the second also, and the third unto\nthe seventh; last of all the woman died also; therefore in the\nresurrection whose wife shall she be of the seven? But Jesus answering,\nsaid unto them, The sons of this generation marry, and are given in\nmarriage; but those who shall be accounted worthy to attain to another\ngeneration, and the resurrection from the dead, shall neither marry nor\nbe given in marriage, neither can they die any more; for they are like\nunto the angels, and are the sons of God, being sons of the\nresurrection. But that the dead rise again, even Moses shewed at the\nbush, when he called the Lord the God of Abraham, and the God of Isaac,\nand the God of Jacob; for he is not the God of the dead, but of the\nliving; for all live unto him_, Luke xx. 27-38, Matt. xxii. 22-32; Mark\nxii. 18-27. By these words the Lord taught two things; first, that a man\n(_homo_) rises again after death; and secondly, that in heaven they are\nnot given in marriage. That a man rises again after death, he taught by\nthese words, _God is not the God of the dead, but of the living_, and\nwhen he said that Abraham, Isaac, and Jacob, are alive: he taught the\nsame also in the parable concerning the rich man in hell, and Lazarus in\nheaven, Luke xvi. 22-31. Secondly, that in heaven they are not given in\nmarriage, he taught by these words, \"_Those who shall be accounted\nworthy to attain to another generation, neither marry nor are given in\nmarriage_.\" That none other than spiritual nuptials are here meant, is\nvery evident from the words which immediately follow--\"_neither can they\ndie any more; because they are like unto the angels, and are the sons of\nGod, being sons of the resurrection_.\" Spiritual nuptials mean\nconjunction with the Lord, which is effected on earth; and when it is\neffected on earth, it is also effected in the heavens; therefore in the\nheavens there is no repetition of nuptials, nor are they again given in\nmarriage: this is also meant by these words, \"_The sons of this\ngeneration marry and are given in marriage; but those who are accounted\nworthy to attain to another generation, neither marry nor are given in\nmarriage_\". The latter are also called by the Lord \"_sons of nuptials_\"\nMatt, ix. 15; Mark ii. 19; and in this place, _angels, sons of God, and\nsons of the resurrection_. That to celebrate nuptials, signifies to be\njoined with the Lord, and that to enter into nuptials is to be received\ninto heaven by the Lord, is manifest from the following passages: _The\nkingdom of heaven is like unto a man, a king, who made a marriage\n(nuptials) his son, and sent out servants and invited to the marriage_.\nMatt. xxii. 2-14. _The kingdom of heaven is like unto ten virgins, who\nwent forth to meet the bridegroom: of whom five being prepared entered\ninto the marriage (nuptials)_, Matt. xxv. 1, and the following verses.\nThat the Lord here meant himself, is evident from verse 13, where it is\nsaid, _Watch ye; because ye know not the day and hour in which the Son\nof Man will come_: also from the Revelation, _The time of the marriage\nof the Lamb is come, and his wife hath made herself ready; blessed are\nthose who are called to the marriage supper of the Lamb_, xix. 7, 9.\nThat there is a spiritual meaning in everything which the Lord spake,\nhas been fully shewn in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE\nSACRED SCRIPTURE, published at Amsterdam in the year 1763.\n\n       *       *       *       *       *\n\n42. To the above I shall add two MEMORABLE RELATIONS RESPECTING THE\nSPIRITUAL WORLD. The first is as follows: One morning I was looking\nupwards into heaven and saw over me three expanses one above another; I\nsaw that the first expanse, which was nearest, opened, and presently the\nsecond which was above it, and lastly the third which was highest; and\nby virtue of illustration thence, I perceived, that above the first\nexpanse were the angels who compose the first or lowest heaven; above\nthe second expanse were the angels who compose the second or middle\nheaven; and above the third expanse were the angels who compose the\nthird or highest heaven. I wondered at first what all this meant: and\npresently I heard from heaven a voice as of a trumpet, saying, \"We have\nperceived, and now see, that you are meditating on CONJUGIAL LOVE; and\nwe are aware that no one on earth as yet knows what true conjugial love\nis in its origin and in its essence; and yet it is of importance that it\nshould be known: therefore it has pleased the Lord to open the heavens\nto you in order that illustrating light and consequent perception may\nflow into the interiors of your mind. With us in the heavens, especially\nin the third heaven, our heavenly delights are principally derived from\nconjugial love; therefore, in consequence of leave granted us, we will\nsend down to you a conjugial pair for your inspection and observation;\"\nand lo! instantly there appeared a chariot descending from the highest\nor third heaven, in which I saw one angel; but as it approached I saw\ntherein two. The chariot at a distance glittered before my eyes like a\ndiamond, and to it were harnessed young horses white as snow; and those\nwho sat in the chariot held in their hands two turtle-doves, and called\nto me, saying, \"Do you wish us to come nearer to you? but in this case\ntake heed, lest the radiance, which is from the heaven whence we have\ndescended, and is of a flaming quality, penetrate too interiorly; by its\ninfluence the superior ideas of your understanding, which are in\nthemselves heavenly, may indeed be illustrated; but these ideas are\nineffable in the world in which you dwell: therefore what you are about\nto hear, receive rationally, that you may explain it so that it may be\nunderstood.\" I replied, \"I will observe your caution; come nearer:\" so\nthey came nearer; and lo! it was a husband and his wife; who said, \"We\nare a conjugial pair: we have lived happy in heaven from the earliest\nperiod, which you call the golden age, and have continued during that\ntime in the same bloom of youth in which you now see us.\" I viewed each\nof them attentively, because I perceived they represented conjugial love\nin its life and in its decoration; in its life in their faces, and in\nits decoration in their raiment; for all the angels are affections of\nlove in a human form. The ruling affection itself shines forth from\ntheir faces; and from the affection, and according to it, the kind and\nquality of their raiment is derived and determined: therefore it is said\nin heaven, that every one is clothed by his own affection. The husband\nappeared of a middle age, between manhood and youth: from his eyes\ndarted forth sparkling light derived from the wisdom of love; by virtue\nof which light his face was radiant from its inmost ground; and in\nconsequence of such radiance the surface of his skin had a kind of\nrefulgence, whereby his whole face was one resplendent comeliness. He\nwas dressed in an upper robe which reached down to his feet and\nunderneath it was a vesture of hyacinthine blue, girded about with a\ngolden band, upon which were three precious stones, two sapphires on the\nsides, and a carbuncle in the middle; his stockings were of bright\nshining linen, with threads of silver interwoven, and his shoes were of\nvelvet: such was the representative form of conjugial love with the\nhusband. With the wife it was this; I saw her face, and I did not see\nit; I saw it as essential beauty, and I did not see it because this\nbeauty was inexpressible; for in her face there was a splendor of\nflaming light, such as the angels in the third heaven enjoy, and this\nlight made my sight dim; so that I was lost in astonishment: she\nobserving this addressed me, saying, \"What do you see?\" I replied, \"I\nsee nothing but conjugial love and the form thereof; but I see, and I do\nnot see.\" Hereupon she turned herself sideways from her husband; and\nthen I was enabled to view her more attentively. Her eyes were bright\nand sparkling from the light of her own heaven, which light, as was\nsaid, is of a flaming quality, which it derives from the love of wisdom;\nfor in that heaven wives love their husbands from their wisdom, and in\nit, and husbands love their wives from that love of wisdom and in it, as\ndirected towards themselves; and thus they are united. This was the\norigin of her beauty; which was such that it would be impossible for any\npainter to imitate and exhibit it in its form, for he has no colors\nbright and vivid enough to express its lustre; nor is it in the power of\nhis art to depict such beauty: her hair was arranged in becoming order\nso as to correspond with her beauty; and in it were inserted diadems of\nflowers; she had a necklace of carbuncles, from which hung a rosary of\nchrysolites; and she wore pearl bracelets: her upper robe was scarlet,\nand underneath it she had a purple stomacher, fastened in front with\nclasps of rubies; but what surprised me was, that the colors varied\naccording to her aspect in regard to her husband, being sometimes more\nglittering, sometimes less; if she were looking towards him, more, if\nsideways, less. When I had made these observations, they again talked\nwith me; and when the husband was speaking, he spoke at the same time as\nfrom his wife; and when the wife was speaking, she spoke at the same\ntime as from her husband; such was the union of their minds from whence\nspeech flows; and on this occasion I also heard the tone of voice of\nconjugial love; inwardly it was simultaneous, and it proceeded from the\ndelights of a state of peace and innocence. At length they said, \"We are\nrecalled; we must depart;\" and instantly they again appeared to be\nconveyed in a chariot as before. They went by a paved way through\nflowering shrubberies, from the beds of which arose olive and\norange-trees laden with fruit: and when they approached their own\nheaven, they were met by several virgins, who welcomed and introduced\nthem.\n\n43. After this I saw an angel from that heaven holding in his hand a\nroll of parchment, which he unfolded, saying, \"I see that you are\nmeditating on conjugial love; in this parchment are contained arcana of\nwisdom respecting that love, which have never yet been disclosed in the\nworld. They are now to be disclosed, because it is of importance that\nthey should be: those arcana abound more in our heaven than in the rest,\nbecause we are in the marriage of love and wisdom; but I prophesy that\nnone will appropriate to themselves that love, but those who are\nreceived by the Lord into the New Church, which is the New Jerusalem.\"\nHaving said this, the angel let down the unfolded parchment, which a\ncertain angelic spirit received from him, and laid on a table in a\ncertain closet, which he instantly locked, and holding out the key to\nme, said, \"Write.\"\n\n44. THE SECOND MEMORABLE RELATION. I once saw three spirits recently\ndeceased, who were wandering about in the world of spirits, examining\nwhatever came in their way, and inquiring concerning it. They were all\namazement to find that men lived altogether as before, and that the\nobjects they saw were similar to those they had seen before: for they\nknew that they were departed out of the former or natural world, and\nthat in that world they believed that they should not live as men until\nafter the day of the last judgement, when they should be again clothed\nwith the flesh and bones that had been laid in the tomb; therefore, in\norder to remove all doubt of their being really and truly men, they by\nturns viewed and touched themselves and others, and felt the surrounding\nobjects and by a thousand proofs convinced themselves that they now were\nmen as in the former world; besides which they saw each other in a\nbrighter light, and the surrounding objects in superior splendor, and\nthus their vision was more perfect. At that instant two angelic spirits\nhappening to meet them, accosted them, saying, \"Whence are you?\" They\nreplied, \"We have departed out of a world, and again we live in a world;\nthus we have removed from one world to another; and this surprises us.\"\nHereupon the three novitiate spirits questioned the two angelic spirits\nconcerning heaven; and as two of the three novitiates were youths, and\nthere darted from their eyes as it were a sparkling fire of lust for the\nsex, the angelic spirit said, \"Possibly you have seen some females;\" and\nthey replied in the affirmative; and as they made inquiry respecting\nheaven, the angelic spirits gave them the following information: \"In\nheaven there is every variety of magnificent and splendid objects, and\nsuch things as the eye had never seen; there are also virgins and young\nmen; virgins of such beauty that they may be called personifications of\nbeauty, and young men of such morality that they may be called\npersonifications of morality; moreover the beauty of the virgins and the\nmorality of the young men correspond to each other, as forms mutually\nsuited to each other.\" Hereupon the two novitiates asked, \"Are there in\nheaven human forms altogether similar to those in the natural world?\"\nAnd it was replied, \"They are altogether similar; nothing is wanting in\nthe male, and nothing in the female; in a word, the male is a male, and\nthe female a female, in all the perfection of form in which they were\ncreated: retire, if you please, and examine if you are deficient in\nanything, and whether you are not a complete man as before.\" Again, the\nnovitiates said, \"We have been told in the world we have left, that in\nheaven they are not given in marriage, because they are angels:--is\nthere then the love of the sex there?\" And the angelic spirits replied,\n\"In heaven _your_ love of the sex does not exist; but we have the\nangelic love of the sex, which is chaste, and devoid all libidinous\nallurement.\" Hereupon the novitiates observed, \"If there be a love of\nthe sex devoid of all allurement, what in such cases is the love of the\nsex?\" And while they were thinking about this love they sighed, and\nsaid, \"Oh, how dry and insipid is the joy of heaven! What young man, if\nthis be the case, can possibly wish for heaven? Is not such love barren\nand devoid of life?\" To this the angelic spirits replied, with a smile,\n\"The angelic love of the sex, such as exists in heaven, is nevertheless\nfull of the inmost delights: it is the most agreeable expansion of all\nthe principles of the mind, and thence of all the parts of the breast,\nexisting inwardly in the breast, and sporting therein as the heart\nsports with the lungs, giving birth thereby to respiration, tone of\nvoice, and speech; so that the intercourse between the sexes, or between\nyouths and virgins, is an intercourse of essential celestial sweets,\nwhich are pure. All novitiates, on ascending into heaven, are examined\nas to the quality of their chastity, being let into the company of\nvirgins, the beauties of heaven, who from their tone of voice, their\nspeech, their face, their eyes, their gesture, and their exhaling\nsphere, perceive what is their quality in regard to the love of the sex;\nand if their love be unchaste, they instantly quit them, and tell their\nfellow angels that they have seen satyrs or priapuses. The new comers\nalso undergo a change, and in the eyes of the angels appear rough and\nhairy, and with feet like calves' or leopards', and presently they are\ncast down again, lest by their lust they should defile the heavenly\natmosphere.\" On receiving this information, the two novitiates again\nsaid, \"According to this, there is no love of the sex in heaven; for\nwhat is a chaste love of the sex, but a love deprived of the essence of\nits life? And must not all the intercourse of youths and virgins, in\nsuch case, consist of dry insipid joys? We are not stocks and stones,\nbut perceptions and affections of life.\" To this the angelic spirits\nindignantly replied, \"You are altogether ignorant what a chaste love of\nthe sex is; because as yet you are not chaste. This love is the very\nessential delight of the mind, and thence of the heart; and not at the\nsame time of the flesh beneath the heart. Angelic chastity, which is\ncommon to each sex, prevents the passage of that love beyond the\nenclosure of the heart; but within that and above it, the morality of a\nyouth is delighted with the beauty of a virgin in the delights of the\nchaste love of the sex: which delights are of too interior a nature, and\ntoo abundantly pleasant, to admit of any description in words. The\nangels have this love of the sex, because they have conjugial love only;\nwhich love cannot exist together with the unchaste love of the sex. Love\ntruly conjugial is chaste, and has nothing in common with unchaste love,\nbeing confined to one of the sex, and separate from all others; for it\nis a love of the spirit and thence of the body, and not a love of the\nbody and thence of the spirit; that is, it is not a love infesting the\nspirit.\" On hearing this, the two young novitiates rejoiced, and said,\n\"There still exists in heaven a love of the sex; what else is conjugial\nlove?\" But the angelic spirits replied, \"Think more profoundly, weigh\nthe matter well in your minds, and you will perceive, that your love of\nthe sex is a love extra-conjugial, and quite different from conjugial\nlove; the latter being as distinct from the former, as wheat is from\nchaff, or rather as the human principle is from the bestial. If you\nshould ask the females in heaven, 'What is love extra-conjugial?' I take\nupon me to say, their reply will be, 'What do you mean? What do you say?\nHow can you utter a question which so wounds our ears? How can a love\nthat is not created be implanted in any one?' If you should then ask\nthem, 'What is love truly conjugial?' I know they will reply, 'It is not\nthe love of the sex, but the love of one of the sex; and it has no other\nground of existence than this, that when a youth sees a virgin provided\nby the Lord, and a virgin sees a youth, they are each made sensible of a\nconjugial principle kindling in their hearts, and perceive that each is\nthe other's, he hers, and she his; for love meets love and causes them\nto know each other, and instantly conjoins their souls, and afterwards\ntheir minds, and thence enters their bosoms, and after the nuptials\npenetrates further, and thus becomes love in its fulness, which grows\nevery day into conjunction, till they are no longer two, but as it were\none.' I know also that they will be ready to affirm in the most solemn\nmanner, that they are not acquainted with any other love of the sex; for\nthey say, 'How can there be a love of the sex, unless it be tending\nmutually to meet, and reciprocal, so as to seek an eternal union, which\nconsists in two becoming one flesh?'\" To this the angelic spirits added,\n\"In heaven they are in total ignorance what whoredom is; nor do they\nknow that it exists, or that its existence is even possible. The angels\nfeel a chill all over the body at the idea of unchaste or\nextra-conjugial love; and on the other hand, they feel a genial warmth\nthroughout the body arising from chaste or conjugial love. With the\nmales, all the nerves lose their proper tension at the sight of a\nharlot, and recover it again at the sight of a wife.\" The three\nnovitiates, on hearing this, asked, \"Does a similar love exist between\nmarried partners in the heavens as in the earths?\" The two angelic\nspirits replied, that it was altogether similar; and as they perceived\nin the novitiates an inclination to know, whether in heaven there were\nsimilar ultimate delights, they said, that they were exactly similar,\nbut much more blessed, because angelic perception and sensation is much\nmore exquisite than human: \"and what,\" added they, \"is the life of that\nlove unless derived from a flow of vigor? When this vigor fails, must\nnot the love itself also fail and grow cold? Is not this vigor the very\nmeasure, degree, and basis of that love? Is it not its beginning, its\nsupport, and its fulfilment? It is a universal law, that things primary\nexist, subsist, and persist from things ultimate: this is true also of\nthat love; therefore unless there were ultimate delights, there would be\nno delights of conjugial love.\" The novitiates then asked, whether from\nthe ultimate delights of that love in heaven any offspring were\nproduced; and if not, to what use did those delights serve? The angelic\nspirit answered, that natural offspring were not produced, but spiritual\noffspring: and the novitiates said, \"What are spiritual offspring?\" They\nreplied, \"Two conjugial partners by ultimate delights are more and more\nunited in the marriage of good and truth, which is the marriage of love\nand wisdom; and love and wisdom are the offspring produced therefrom: in\nheaven the husband is wisdom, and the wife is the love thereof, and both\nare spiritual; therefore, no other than spiritual offspring can be there\nconceived and born: hence it is that the angels, after such delights, do\nnot experience sadness, as some do on earth, but are cheerful; and this\nin consequence of a continual influx of fresh powers succeeding the\nformer, which serve for their renovation, and at the same time\nillustration: for all who come into heaven, return into their vernal\nyouth, and into the vigor of that age, and thus continue to eternity.\"\nThe three novitiates, on hearing this, said, \"Is it not written in the\nWord, that in heaven they are not given in marriage, because they are\nangels?\" To which the angelic spirits replied, \"Look up into heaven and\nyou will receive an answer:\" and they asked, \"Why are we to look up into\nheaven?\" They said, \"Because thence we receive all interpretations of\nthe Word. The Word is altogether spiritual and the angels being\nspiritual, will teach the spiritual understanding of it.\" They did not\nwait long before heaven was opened over their heads, and two angels\nappeared in view, and said, \"There are nuptials in the heavens, as on\nearth; but only with those in the heavens who are in the marriage of\ngood and truth; nor are any other angels: therefore it is spiritual\nnuptials, which relate to the marriage of good and truth, that are there\nunderstood. These (viz. spiritual nuptials) take place on earth, but not\nafter departure thence, thus not in the heavens; as it is said of the\nlive foolish virgins, who were also invited to the nuptials, that they\ncould not enter, because they were not in the marriage of good and\ntruth; for they had no oil, but only lamps. Oil signifies good, and\nlamps truth; and to be given in marriage denotes to enter heaven, where\nthe marriage of good and truth takes place.\" The three novitiates were\nmade glad by this intelligence; and being filled with a desire of\nheaven, and with the hope of heavenly nuptials, they said, \"We will\napply ourselves with all diligence to the practice of morality and a\nbecoming conduct of life, that we may enjoy our wishes.\"\n\n       *       *       *       *       *\n\nON THE STATE OF MARRIED PARTNERS AFTER DEATH.\n\n45. That there are marriages in the heavens, has been shewn just above;\nit remains now to be considered, whether the marriage-covenant ratified\nin the world will remain and be in force after death, or not. As this is\na question not of judgement but of experience, and as experience herein\nhas been granted me by consociation with angels and spirits, I will here\nadduce it; but yet so that reason may assent thereto. To have this\nquestion determined, is also an object of the wishes and desires of all\nmarried persons; for husbands who have loved their wives, in case they\ndie, are desirous to know whether it be well with them, and whether they\nshall ever meet again; and the same is true of wives in regard to their\nhusbands. Many married pairs also wish to know beforehand whether they\nare to be separated after death, or to live together: those who have\ndisagreed in their tempers, wish to know whether they are to be\nseparated; and those who have agreed, whether they are to live together.\nInformation on this subject then being much wished for, we will now\nproceed to give it in the following order: I. _The love of the sex\nremains with every man (homo) after death, according to its interior\nquality; that is, such as it had been in his interior will and thought\nin the world._ II. _The same is true of conjugial love._ III. _Married\npartners most commonly meet after death, know each other, again\nassociate and for a time live together: this is the case in the first\nstate, thus while they are in externals as in the world._ IV. _But\nsuccessively, as they put off their externals, and enter into their\ninternals, they perceive what had been the quality of their love and\ninclination for each other, and consequently whether they can live\ntogether or not._ V. _If they can live together, they remain married\npartners; but if they cannot they separate; sometimes the husband from\nthe wife, sometimes the wife from the husband, and sometimes each from\nthe other._ VI. _In this case there is given to the man a suitable wife,\nand to the woman a suitable husband._ VII. _Married partners enjoy\nsimilar communications with each other as in the world, but more\ndelightful and blessed, yet without prolification; in the place of which\nthey experience spiritual prolification, which is that of love and\nwisdom._ VIII. _This is the case with those who go to heaven; but it is\notherwise with those who go to hell._ We now proceed to an explanation\nof these propositions, by which they may be illustrated and confirmed.\n\n46. I. THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, ACCORDING\nTO ITS INTERIOR QUALITY; THAT IS, SUCH AS IT HAD BEEN IN HIS INTERIOR\nWILL AND THEREBY IN THE WOMAN. Every love follows a man after death,\nbecause it is the _esse_ of his life; and the ruling love, which is the\nhead of the rest, remains with him to eternity, and together with it the\nsubordinate loves. The reason why they remain, is, because love properly\nappertains to the spirit of man, and to the body by derivation from the\nspirit; and a man after death becomes a spirit and thereby carries his\nlove along with him; as love is the _esse_ of a man's life, it is\nevident, that such as a man's life has been in the world, such is his\nlot after death. The love of the sex is the most universal of all loves,\nbeing implanted from creation in the very soul of man, from which the\nessence of the whole man is derived, and this for the sake of the\npropagation of the human race. The reason why this love chiefly remains\nis, because after death a male is a male, and a female a female, and\nbecause there is nothing in the soul, the mind, and the body, which is\nnot male (or masculine) in the male, and female (or feminine) in the\nfemale; and these two (the male and female) are so created, that they\nhave a continual tendency to conjunction, yea, to such a conjunction as\nto become a one. This tendency is the love of the sex, which precedes\nconjugial love. Now, since a conjunctive inclination is inscribed on\nevery part and principle of the male and of the female, it follows, that\nthis inclination cannot be destroyed and die with the body.\n\n47. The reason why the love of the sex remains such as it was interiorly\nin the world, is, because every man has an internal and an external,\nwhich are also called the internal and external man; and hence there is\nan internal and an external will and thought. A man when he dies, quits\nhis external, and retains his internal; for externals properly belong to\nhis body, and internals to his spirit. Now since every man is his own\nlove, and love resides in the spirit, it follows, that the love of the\nsex remains with him after death, such as it was interiorly with him; as\nfor example, if the love interiorly had been conjugial and chaste, it\nremains such after death; but if it had been interiorly adulterous\n(anti-conjugial), it remains such also after death. It is however to be\nobserved that the love of the sex is not the same with one person as\nwith another; its differences are infinite: nevertheless, such as it is\nin any one's spirit, such it remains.\n\n48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT HAD BEEN\nINTERIORLY; THAT IS, SUCH AS IT HAD BEEN IN THE MAN'S INTERIOR WILL AND\nTHOUGHT IN THE WORLD. As the love of the sex is one thing, and conjugial\nlove another, therefore mention is made of each; and it is said, that\nthe latter also remains after death such as it has been internally with\na man, during his abode in the world: but as few know the distinction\nbetween the love of the sex and conjugial love, therefore, before we\nproceed further in the subject of this treatise, it may be expedient\nbriefly to point it out. The love of the sex is directed to several, and\ncontracted with several of the sex; but conjugial love is directed to\nonly one, and contracted with one of the sex; moreover, love directed to\nand contracted with several is a natural love; for it is common to man\nwith beasts and birds, which are natural: but conjugial love is a\nspiritual love, and peculiar and proper to men; because men were\ncreated, and are therefore born to become spiritual; therefore, so far\nas a man becomes spiritual, so far he puts off the love of the sex, and\nputs on conjugial love. In the beginning of marriage the love of the sex\nappears as if conjoined with conjugial love; but in the progress of\nmarriage they are separated; and in this case, with such as are\nspiritual, the love of the sex is removed, and conjugial love is\nimparted; but with such as are natural, the contrary happens. From these\nobservations it is evident, that the love of the sex, being directed to\nand contracted with several and being in itself natural, yea, animal, is\nimpure and unchaste, and being vague and indeterminate in its object, is\nadulterous; but the case is altogether different with conjugial love.\nThat conjugial love is spiritual, and truly human, will manifestly\nappear from what follows.\n\n[Transcriber's Note: The out-of-order section numbers which follow are\nin the original text, as are the asterisks which do not seem to indicate\nfootnotes. There are several cases of this in the text, apparently\nindicating insertions by the author.]\n\n47.* III. MARRIED PARTNERS MOST COMMONLY MEET AFTER DEATH, KNOW EACH\nOTHER, AGAIN ASSOCIATE, AND FOR A TIME LIVE TOGETHER: THIS IS THE CASE\nIN THE FIRST STATE, THUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLD.\nThere are two states in which a man (_homo_) enters after death, an\nexternal and an internal state. He comes first into his external state,\nand afterwards into his internal; and during the external state, married\npartners meet each other, (supposing they are both deceased,) know each\nother, and if they have lived together in the world, associate again,\nand for some time live together; and while they are in this state they\ndo not know the inclination of each to the other, this being concealed\nin the internals of each; but afterwards, when they come into their\ninternal state, the inclination manifests itself; and if it be in mutual\nagreement and sympathy, they continue to live together a conjugial life;\nbut if it be in disagreement and antipathy, their marriage is dissolved.\nIn case a man had had several wives, he successively joins himself with\nthem, while he is in his external state; but when he enters into his\ninternal state, in which lie perceives the inclinations of his love, and\nof what quality they are, he then either adopts one or leaves them all;\nfor in the spiritual world, as well as in the natural, it is not\nallowable for any Christian to have more than one wife, as it infests\nand profanes religion. The case is the same with a woman that had had\nseveral husbands: nevertheless the women in this case do not join\nthemselves to their husbands; they only present themselves, and the\nhusbands join them to themselves. It is to be observed that husbands\nrarely know their wives, but that wives well know their husbands, women\nhaving an interior perception of love, and men only an exterior.\n\n48.* IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND ENTER\nINTO THEIR INTERNALS, THEY PERCEIVE WHAT HAD BEEN THE QUALITY OF THEIR\nLOVE AND INCLINATION FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN\nLIVE TOGETHER OR NOT. There is no occasion to explain this further, as\nit follows from what is shewn in the previous section; suffice it here\nto shew how a man (_homo_) after death puts off his externals and puts\non his internals. Every one after death is first introduced into the\nworld which is called the world of spirits, and which is intermediate\nbetween heaven and hell; and in that world he is prepared, for heaven if\nhe is good, and for hell if he is evil. The end or design of this\npreparation is, that the internal and external may agree together and\nmake a one, and not disagree and make two: in the natural world they\nfrequently make two, and only make a one with those who are sincere in\nheart. That they make two is evident from the deceitful and the cunning;\nespecially from hypocrites, flatterers, dissemblers, and liars: but in\nthe spiritual world it is not allowable thus to have a divided mind; for\nwhoever has been internally wicked must also be externally wicked; in\nlike manner, whoever has been good, must be good in each principle: for\nevery man after death becomes of such a quality as he had been\ninteriorly, and not such as he had been exteriorly. For this end, after\nhis decease, he is let alternately into his external and his internal;\nand every one, while he is in his external, is wise, that is, he wishes\nto appear wise, even though he be wicked; but a wicked person internally\nis insane. By those changes he is enabled to see his follies, and to\nrepent of them: but if he had not repented in the world, he cannot\nafterwards; for he loves his follies, and wishes to remain in them:\ntherefore he forces his external also to be equally insane: thus his\ninternal and his external become a one; and when this is effected, he is\nprepared for hell. But it is otherwise with a good spirit: such a one,\nas in the world he had looked unto God and had repented, was more wise\nin his internal than in his external: in his external also, through the\nallurements and vanities of the world, he was sometimes led astray;\ntherefore his external is likewise reduced to agreement with his\ninternal, which, as was said, is wise; and when this is effected he is\nprepared for heaven. From these considerations it may plainly appear,\nhow the case is in regard to putting off the external and putting on the\ninternal after death.\n\n49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MARRIED PARTNERS; BUT IF\nTHEY CANNOT, THEY SEPARATE; SOMETIMES THE HUSBAND FROM THE WIFE,\nSOMETIMES THE WIFE FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER.\nThe reason why separations take place after death is, because the\nconjunctions which are made on earth are seldom made from any internal\nperception of love, but from an external perception, which hides the\ninternal. The external perception of love originates in such things as\nregard the love of the world and of the body. Wealth and large\npossessions are peculiarly the objects of worldly love, while dignities\nand honors are those of the love of the body: besides these objects,\nthere are also various enticing allurements, such as beauty and an\nexternal polish of manners, and sometimes even an unchasteness of\ncharacter. Moreover, matrimonial engagements are frequently contracted\nwithin the particular district, city, or village, in which the parties\nwere born, and where they live; in which case the choice is confined and\nlimited to families that are known, and to such as are in similar\ncircumstances in life: hence matrimonial connections made in the world\nare for the most part external, and not at the same time internal; when\nyet it is the internal conjunction, or the conjunction of souls, which\nconstitutes a real marriage; and this conjunction is not perceivable\nuntil the man puts off the external and puts on the internal; as is the\ncase after death. This then is the reason why separations take place,\nand afterwards new conjunctions are formed with such as are of a similar\nnature and disposition; unless these conjunctions have been provided on\nearth, as happens with those who from an early age have loved, have\ndesired, and have asked of the Lord an honorable and lovely connection\nwith one of the sex, shunning and abominating the impulses of a loose\nand wandering lust.\n\n50. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLE WIFE, AND TO\nTHE WOMAN A SUITABLE HUSBAND. The reason of this is, because no married\npartners can be received into heaven, so as to remain there, but such as\nhave been interiorly united, or as are capable of being so united; for\nin heaven two married partners are not called two, but one angel; this\nis understood by the Lord's words \"_They are no longer two, but one\nflesh_.\" The reason why no other married partners are there received is,\nbecause in heaven no others can live together in one house, and in one\nchamber and bed; for all in the heavens are associated according to the\naffinities and relationships of love, and have their habitations\naccordingly. In the spiritual world there are not spaces, but the\nappearance of spaces; and these appearances are according to the states\nof life of the inhabitants, which are according to their states of love;\ntherefore in that world no one can dwell but in his own house, which is\nprovided for him and assigned to him according to the quality of his\nlove: if he dwells in any other, he is straitened and pained in his\nbreast and breathing; and it is impossible for two to dwell together in\nthe same house unless they are likenesses; neither can married partners\nso dwell together, unless they are mutual inclinations; if they are\nexternal inclinations, and not at the same time internal, the very house\nor place itself separates, and rejects and expels them. This is the\nreason why for those who after preparation are introduced into heaven,\nthere is provided a marriage with a consort whose soul inclines to\nmutual union with the soul of another, so that they no longer wish to be\ntwo lives, but one. This is the reason why after separation there is\ngiven to the man a suitable wife and to the woman in like manner a\nsuitable husband.\n\n51. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS WITH EACH OTHER AS\nIN THE WORLD, BUT MORE DELIGHTFUL AND BLESSED, YET WITHOUT\nPROLIFICATION; IN THE PLACE OF WHICH THEY EXPERIENCE SPIRITUAL\nPROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. The reason why married\npairs enjoy similar communications as in the world, is, because after\ndeath a male is a male, and a female a female, and there is implanted in\neach at creation an inclination to conjunction; and this inclination\nwith man is the inclination of his spirit and thence of his body;\ntherefore after death, when a man becomes a spirit, the same mutual\ninclination remains, and this cannot exist without similar\ncommunications; for after death a man is a man as before; neither is\nthere any thing wanting either in the male or in the female: as to form\nthey are like themselves, and also as to affections and thoughts; and\nwhat must be the necessary consequence, but that they must enjoy like\ncommunications? And as conjugial love is chaste, pure, and holy,\ntherefore their communications are ample and complete; but on this\nsubject see what was said in the MEMORABLE RELATION, n. 44. The reason\nwhy such communications are more delightful and blessed than in the\nworld, is, because conjugial love, as it is the love of the spirit,\nbecomes interior and purer, and thereby more perceivable; and every\ndelight increases according to perception, and to such a degree that its\nblessedness is discernible in its delight.\n\n52. The reason why marriages in the heavens are without prolification,\nand that in place thereof there is experienced spiritual prolification,\nwhich is that of love and wisdom, is, because with the inhabitants of\nthe spiritual world, the third principle--the natural, is wanting; and\nit is this which contains the spiritual principles; and these without\nthat which contains them have no consistence, like the productions of\nthe natural world: moreover spiritual principles, considered in\nthemselves, have relation to love and wisdom; therefore love and wisdom\nare the births produced from marriages in the heavens. These are called\nbirths, because conjugial love perfects an angel, uniting him with his\nconsort, in consequence whereof he becomes more and more a man (_homo_)\nfor, as was said above, two married partners in heaven are not two but\none angel; wherefore by conjugial unition they fill themselves with the\nhuman principle, which consists in desiring to grow wise, and in loving\nwhatever relates to wisdom.\n\n53. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVEN; BUT IT IS\nOTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife is\ngiven to a husband, and a suitable husband to a wife, and that they\nenjoy delightful and blessed communications, but without prolification,\nexcept of a spiritual kind, is to be understood of those who are\nreceived into heaven and become angels; because such are spiritual, and\nmarriages in themselves are spiritual and thence holy: but with respect\nto those who go to hell, they are all natural; and marriages merely\nnatural are not marriages, but conjunctions which originate in unchaste\nlust. The nature and quality of such conjunctions will be shewn in the\nfollowing pages, when we come to treat of the chaste and the unchaste\nprinciples, and further when we come to treat of adulterous love.\n\n54. To what has been above related concerning the state of married\npartners after death, it may be expedient to add the following\ncircumstances. I. That all those married partners who are merely\nnatural, are separated after death; because with them the love of\nmarriage grows cold, and the love of adultery grows warm: nevertheless\nafter separation, they sometimes associate as married partners with\nothers; but after a short time they withdraw from each other: and this\nin many cases is done repeatedly; till at length the man is made over to\nsome harlot, and the woman to some adulterer; which is effected in an\ninfernal prison: concerning which prison, see the APOCALYPSE REVEALED,\nn. 153, \u00a7 x., where promiscuous whoredom is forbidden each party under\ncertain pains and penalties. II. Married partners, of whom one is\nspiritual and the other natural, are also separated after death; and to\nthe spiritual is given a suitable married partner: whereas the natural\none is sent to the resorts of the lascivious among his like. III. But\nthose, who in the world have lived a single life, and have altogether\nalienated their minds from marriage, in case they be spiritual, remain\nsingle; but if natural, they become whoremongers. It is otherwise with\nthose, who in their single state have desired marriage, and especially\nif they have solicited it without success; for such, if they are\nspiritual, blessed marriages are provided, but not until they come into\nheaven. IV. Those who in the world have been shut up in monasteries,\nboth men and women, at the conclusion of the monastic life, which\ncontinues some time after death, are let loose and discharged, and enjoy\nthe free indulgence of their desires, whether they are disposed to live\nin a married state or not: if they are disposed to live in a married\nstate, this is granted them; but if otherwise, they are conveyed to\nthose who live in celibacy on the side of heaven; such, however, as have\nindulged the fires of prohibited lust, are cast down. V. The reason why\nthose who live in celibacy are on the side of heaven, is, because the\nsphere of perpetual celibacy infests the sphere of conjugial love, which\nis the very essential sphere of heaven; and the reason why the sphere of\nconjugial love is the very essential sphere of heaven, is, because it\ndescends from the heavenly marriage of the Lord and the church.\n\n       *        *        *        *        *\n\n55. To the above, I shall add two MEMORABLE RELATIONS: the FIRST is\nthis. On a certain time I heard from heaven the sweetest melody, arising\nfrom a song that was sung by wives and virgins in heaven. The sweetness\nof their singing was like the affection of some kind of love flowing\nforth harmoniously. Heavenly songs are in reality sonorous affections,\nor affections expressed and modified by sounds; for as the thoughts are\nexpressed by speech, so the affections are expressed by songs; and from\nthe measure and flow of the modulation, the angels perceive the object\nof the affection. On this occasion there were many spirits about me; and\nsome of them informed me that they heard this delightful melody, and\nthat it was the melody of some lovely affection, the object of which\nthey did not know: they therefore made various conjectures about it, but\nin vain. Some conjectured that the singing expressed the affection of a\nbridegroom and bride when they sign the marriage-articles; some that it\nexpressed the affection of a bridegroom and a bride at the solemnizing\nof the nuptials; and some that it expressed the primitive love of a\nhusband and a wife. But at that instant there appeared in the midst of\nthem an angel from heaven, who said, that they were singing the chaste\nlove of the sex. Hereupon some of the bystanders asked, \"What is the\nchaste love of the sex?\" And the angel answered, \"It is the love which a\nman bears towards a beautiful and elegant virgin or wife, free from\nevery lascivious idea, and the same love experienced by a virgin or a\nwife towards a man.\" As he said this, he disappeared. The singing\ncontinued; and as the bystanders then knew the subject of the affection\nwhich it expressed, they heard it very variously, every one according to\nthe state of his love. Those who looked upon women chastely, heard it as\na song of symphony and sweetness; those who looked upon them unchastely,\nheard it as a discordant and mournful song; and those who looked upon\nthem disdainfully, heard it as a song that was harsh and grating. At\nthat instant the place on which they stood was suddenly changed into a\ntheatre, and a voice was heard, saying, \"INVESTIGATE THIS LOVE:\" and\nimmediately spirits from various societies presented themselves, and in\nthe midst of them some angels in white. The latter then said, \"We in\nthis spiritual world have inquired into every species of love, not only\ninto the love which a man has for a man, and a woman for a woman; and\ninto the reciprocal love of a husband and a wife; but also into the love\nwhich a man has for woman, and which a woman has for men; and we have\nbeen permitted to pass through societies and examine them, and we have\nnever yet found the common love of the sex chaste, except with those who\nfrom true conjugial love are in continual potency, and these are in the\nhighest heavens. We have also been permitted to perceive the influx of\nthis love into the affections of our hearts, and have been made sensible\nthat it surpasses in sweetness every other love, except the love of two\nconjugial partners whose hearts are as one: but we have besought you to\ninvestigate this love, because it is new and unknown to you; and since\nit is essential pleasantness, we in heaven call it heavenly sweetness.\"\nThey then began the investigation; and those spoke first who were unable\nto think chastely of marriages. They said, \"What man when he beholds a\nbeautiful and lovely virgin or wife, can so correct or purify the ideas\nof his thought from concupiscence, as to love the beauty and yet have no\ninclination to taste it, if it be allowable? Who can convert\nconcupiscence, which is innate in every man, into such chastity, thus\ninto somewhat not itself, and yet love? Can the love of the sex, when it\nenters by the eyes into the thoughts, stop at the face of a woman? Does\nit not descend instantly into the breast, and beyond it? The angels talk\nidly in saying that this love is chaste, and yet is the sweetest of all\nloves, and that it can only exist with husbands who are in true\nconjugial love, and thence in an extreme degree of potency with their\nwives. Do such husbands possess any peculiar power more than other men,\nwhen they see a beautiful woman, of keeping the ideas of their thought\nin a state of elevation, and as it were of suspending them, so that they\ncannot descend and proceed to what constitutes that love?\" The argument\nwas next taken up by those who were in cold and in heat; in cold towards\ntheir wives, and in heat towards the sex; and they said, \"What is the\nchaste love of the sex? Is it not a contradiction in terms to talk of\nsuch a love? If chastity be predicated of the love of the sex, is not\nthis destroying the very thing of which it is predicated? How can the\nchaste love of the sex be the sweetest of all loves, when chastity\ndeprives it of its sweetness? You all know where the sweetness of that\nlove resides; when therefore the idea connected therewith is banished\nfrom the mind, where and whence is the sweetness?\" At that instant\ncertain spirits interrupted them, and said, \"We have been in company\nwith the most beautiful females and have had no lust; therefore we know\nwhat the chaste love of the sex is.\" But their companions, who were\nacquainted with their lasciviousness, replied, \"You were at those times\nin a state of loathing towards the sex, arising from impotence; and this\nis not the chaste love of the sex, but the ultimate of unchaste love.\"\nOn hearing what had been said, the angels were indignant and requested\nthose who stood on the right, or to the south, to deliver their\nsentiments. They said, \"There is a love of one man to another, and also\nof one woman to another; and there is a love of a man to a woman, and of\na woman to a man; and these three pairs of loves totally differ from\neach other. The love of one man to another is as the love of\nunderstanding and understanding; for the man was created and\nconsequently born to become understanding; the love of one woman to\nanother is as the love of affection and affection of the understanding\nof men; for the woman was created and born to become a love of the\nunderstanding of a man. These loves, viz., of one man to another, and of\none woman to another, do not enter deeply into the bosom, but remain\nwithout, and only touch each other; thus they do not interiorly conjoin\nthe two parties: wherefore also two men, by their mutual reasonings,\nsometimes engage in combat together like two wrestlers; and two women,\nby their mutual concupiscences, are at war with each other like two\nprize-fighters. But the love of a man and a woman is the love of the\nunderstanding and of its affection; and this love enters deeply and\neffects conjunction, which is that love; but the conjunction of minds,\nand not at the same time of bodies, or the endeavour towards that\nconjunction alone, is spiritual love, and consequently chaste love; and\nthis love exists only with those who are in true conjugial love, and\nthence in an eminent degree of potency; because such, from their\nchastity, do not admit an influx of love from the body of any other\nwoman than of their own wives; and as they are in an extreme degree of\npotency, they cannot do otherwise than love the sex, and at the same\ntime hold in aversion whatever is unchaste. Hence they are principled in\na chaste love of the sex, which, considered in itself, is interior\nspiritual friendship, deriving its sweetness from an eminent degree of\npotency, but still being chaste. This eminent degree of potency they\npossess in consequence of a total renunciation of whoredom; and as each\nloves his own wife alone, the potency is chaste. Now, since this love\nwith such partakes not of the flesh, but only of the spirit, therefore\nit is chaste; and as the beauty of the woman, from innate inclination,\nenters at the same time into the mind, therefore the love is sweet.\" On\nhearing this, many of the bystanders put their hands to their ears,\nsaying, \"What has been said offends our ears; and what you have spoken\nis of no account with us.\" These spirits were unchaste. Then again was\nheard the singing from heaven, and sweeter now than before; but to the\nunchaste it was so grating and discordant that they hurried out of the\ntheatre and fled, leaving behind them only the few who from wisdom loved\nconjugial chastity.\n\n56. THE SECOND MEMORABLE RELATION. As I was conversing with angels some\ntime ago in the spiritual world, I was inspired with a desire, attended\nwith a pleasing satisfaction, to see the TEMPLE OF WISDOM, which I had\nseen once before; and accordingly I asked them the way to it. They said,\n\"Follow the light and you will find it.\" I said, \"What do you mean by\nfollowing the light?\" They replied, \"Our light grows brighter and\nbrighter as we approach that temple; wherefore, follow the light\naccording to the increase of its brightness; for our light proceeds from\nthe Lord as a sun, and thence considered in itself is wisdom.\" I\nimmediately directed my course, in company with two angels, according to\nthe increase of the brightness of the light, and ascending by a steep\npath to the summit of a hill in the southern quarter. There we found a\nmagnificent gate, which the keeper, on seeing the angels with me,\nopened; and lo! we saw an avenue of palm-trees and laurels, according to\nwhich we directed our course. It was a winding avenue, and terminated in\na garden, in the middle of which was the TEMPLE OF WISDOM. On arriving\nthere, and looking about me, I saw several small sacred buildings,\nresembling the temple, inhabited by the WISE. We went towards one of\nthem, and coming to the door accosted the person who dwelt there, and\ntold him the occasion and manner of our coming. He said, \"You are\nwelcome; enter and be seated, and we will improve our acquaintance by\ndiscourses respecting wisdom.\" I viewed the building within, and\nobserved that it was divided into two, and still was but one; it was\ndivided into two by a transparent wall; but it appeared as one from its\ntranslucence, which was like that of the purest crystal. I inquired the\nreason of this? He said, \"I am not alone; my wife is with me, and we are\ntwo; yet still we are not two, but one flesh.\" But I replied, \"I know\nthat you are a wise one; and what has a wise one or a wisdom to do with\na woman?\" Hereupon our host, becoming somewhat indignant, changed\ncountenance, and beckoned his hand, and lo! instantly other wise ones\npresented themselves from the neighboring buildings, to whom he said\nhumorously, \"Our stranger here asks, 'What has a wise one or a wisdom to\ndo with a woman?'\" At this they smiled and said, \"What is a wise one or\na wisdom without a woman, or without love, a wife being the love of a\nwise man's wisdom?\" Our host then said, \"Let us now endeavor to improve\nour acquaintance by some discourse respecting wisdom; and let it be\nconcerning causes, and at present concerning the cause of beauty in the\nfemale sex.\" Then they spoke in order; and the first assigned as a\ncause, that women were created by the Lord's affections of the wisdom of\nmen, and the affection of wisdom is essential beauty. A second said,\nthat the woman was created by the Lord through the wisdom of the man,\nbecause from the man; and that hence she is a form of wisdom inspired\nwith love-affection; and since love-affection is essential life, a\nfemale is the life of wisdom, whereas a male is wisdom; and the life of\nwisdom is essential beauty. A third said, that women have a perception\nof the delights of conjugial love; and as their whole body is an organ\nof that perception, it must needs be that the habitation of the delights\nof conjugial love, with its perception, be beauty. A fourth assigned\nthis cause; that the Lord took away from the man beauty and elegance of\nlife, and transferred it to the woman; and that hence the man, unless he\nbe re-united with his beauty and elegance in the woman, is stern,\naustere, joyless, and unlovely; so one man is wise only for himself, and\nanother is foolish; whereas, when a man is united with his beauty and\nelegance of life in a wife, he becomes engaging, pleasant, active, and\nlovely, and thereby wise. A fifth said, that women were created\nbeauties, not for the sake of themselves, but for the sake of the men;\nthat men, who of themselves are hard, might be made soft; that their\nminds, of themselves grave and severe, might become gentle and cheerful;\nand that their hearts, of themselves cold, might be made warm; which\neffects take place when they become one flesh with their wives. A sixth\nassigned as a cause, that the universe was created by the Lord a most\nperfect work; but that nothing was created in it more perfect than a\nbeautiful and elegant woman, in order that man may give thanks to the\nLord for his bounty herein, and may repay it by the reception of wisdom\nfrom him. These and many other similar observations having been made,\nthe wife of our host appeared beyond the crystal wall, and said to her\nhusband, \"Speak if you please;\" and then when he spoke, the life of\nwisdom from the wife was perceived in his discourse; for in the tone of\nhis speech was her love: thus experience testified to the truth. After\nthis we took a view of the temple of wisdom, and also of the\nparadisiacal scenes which encompassed it, and being thereby filled with\njoy, we departed, and passed through the avenue to the gate, and\ndescended by the way we had ascended.\n\n       *       *       *       *       *\n\nON LOVE TRULY CONJUGIAL.\n\n57. There are infinite varieties of conjugial love, it being in no two\npersons exactly similar. It appears indeed as if it were similar with\nmany; but this appearance arises from corporeal judgement, which, being\ngross and dull, is little qualified to discern aright respecting it. By\ncorporeal judgement we mean the judgement of the mind from the evidence\nof the external senses; but to those whose eyes are opened to see from\nthe judgment of the spirit, the differences are manifest; and more\ndistinctly to those who are enabled to elevate the sight arising from\nsuch judgement to a higher degree, which is effected by withdrawing it\nfrom the senses, and exalting it into a superior light; these can at\nlength confirm themselves in their understanding, and thereby see that\nconjugial love is never exactly similar in any two persons. Nevertheless\nno one can see the infinite varieties of this love in any light of the\nunderstanding however elevated, unless he first know what is the nature\nand quality of that love in its very essence and integrity, thus what\nwas its nature and quality when, together with life, it was implanted in\nman from God. Unless this its state, which was most perfect, be known,\nit is in vain to attempt the discovery of its differences by any\ninvestigation; for there is no other fixed point, from which as a first\nprinciple those differences may be deduced, and to which as the focus of\ntheir direction they may be referred, and thus may appear truly and\nwithout fallacy. This is the reason why we here undertake to describe\nthat love in its essence; and as it was in this essence when, together\nwith life from God, it was infused into man, we undertake to describe it\nsuch as it was in its primeval state; and as in this state it was truly\nconjugial, therefore we have entitled this section, ON LOVE TRULY\nCONJUGIAL. The description of it shall be given in the following order:\nI. _There exists a love truly conjugial, which at this day is so rare\nthat it is not known what is its quality, and scarcely that it exists._\nII. _This love originates in the marriage of good and truth._ III.\n_There is a correspondence of this love with the marriage of the Lord\nand the church._ IV. _This love from its origin and correspondence, is\ncelestial, spiritual, holy, pure, and clean, above every other love\nimparted by the Lord to the angels of heaven and the men of the church._\nV. _It is also the foundation love of all celestial and spiritual loves,\nand thence of all natural loves._ VI. _Into this love are collected all\njoys and delights from first to last._ VII. _None however come into this\nlove, and can be in it, but those who approach the Lord, and love the\ntruths of the church and practise its goods._ VIII. _This love was the\nlove of loves with the ancients, who lived in the golden, silver, and\ncopper ages; but afterwards it successively departed._ We now proceed to\nthe explanation of each article.\n\n58. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH AT THIS DAY IS SO RARE\nTHAT IS NOT KNOWN WHAT IS ITS QUALITY, AND SCARCELY THAT IT EXISTS. That\nthere exists such conjugial love as is described in the following pages,\nmay indeed be acknowledged from the first state of that love, when it\ninsinuates itself, and enters into the hearts of a youth and a virgin;\nthus from its influence on those who begin to love one alone of the sex,\nand to desire to be joined therewith in marriage; and still more at the\ntime of courtship and the interval which precedes the marriage-ceremony;\nand lastly during the marriage-ceremony and some days after it. At such\ntimes who does not acknowledge and consent to the following positions;\nthat this love is the foundation of all loves, and also that into it are\ncollected all joys and delights from first to last? And who does not\nknow that, after this season of pleasure, the satisfactions thereof\nsuccessively pass away and depart, till at length they are scarcely\nsensible? In the latter case, if it be said as before, that this love is\nthe foundation of all loves, and that into it are collected all joys and\ndelights, the positions are neither agreed to nor acknowledged, and\npossibly it is asserted that they are nonsense or incomprehensible\nmysteries. From these considerations it is evident, that primitive\nmarriage love bears a resemblance to love truly conjugial, and presents\nit to view in a certain image. The reason of which is, because then the\nlove of the sex, which is unchaste, is put away, and in its place the\nlove of one of the sex, which is truly conjugial and chaste, remains\nimplanted: in this case, who does not regard other women with\nindifference, and the one to whom he is united with love and affection?\n\n59. The reason why love truly conjugial is notwithstanding so rare, that\nits quality is not known, and scarcely its existence, is, because the\nstate of pleasurable gratifications before and at the time of marriage,\nis afterwards changed into a state of indifference arising from an\ninsensibility to such gratifications. The causes of this change of state\nare too numerous to be here adduced; but they shall be adduced in a\nfuture part of this work, when we come to explain in their order the\ncauses of coldnesses, separations, and divorces; from which it will be\nseen, that with the generality at this day this image of conjugial love\nis so far abolished, and with the image the knowledge thereof, that its\nquality and even its existence are scarcely known. It is well known,\nthat every man by birth is merely corporeal, and that from corporeal he\nbecomes natural more and more interiorly, and thus rational, and at\nlength spiritual. The reason why this is effected progressively is,\nbecause the corporeal principle is like ground, wherein things natural,\nrational, and spiritual are implanted in their order; thus a man becomes\nmore and more a man. The case is nearly similar when he enters into\nmarriage; on this occasion a man becomes a more complete man, because he\nis joined with a consort, with whom he acts as one man: but this, in the\nfirst state spoken of above, is effected only in a sort of image: in\nlike manner he then commences from what is corporeal, and proceeds to\nwhat is natural as to conjugial life, and thereby to a conjunction into\na one. Those who, in this case, love corporeal natural things, and\nrational things only as grounded therein, cannot be conjoined to a\nconsort as into a one, except as to those externals: and when those\nexternals fail, cold takes possession of the internals; in consequence\nwhereof the delights of that love are dispersed and driven away, as from\nthe mind so from the body, and afterwards as from the body so from the\nmind; and this until there is nothing left of the remembrance of the\nprimeval state of their marriage, consequently no knowledge respecting\nit. Now since this is the case with the generality of persons at this\nday, it is evident that love truly conjugial is not known as to its\nquality, and scarcely as to its existence. It is otherwise with those\nwho are spiritual. With them the first state is an initiation into\nlasting satisfactions, which advance in degree, in proportion as the\nspiritual rational principle of the mind, and thence the natural sensual\nprinciple of the body, in each party, conjoin and unite themselves with\nthe same principles in the other party; but such instances are rare.\n\n60. II. THIS LOVE ORIGINATES IN THE MARRIAGE OF GOOD AND TRUTH. That all\nthings in the universe have relation to good and truth, is acknowledged\nby every intelligent man, because it is a universal truth; that likewise\nin every thing in the universe good is conjoined with truth, and truth\nwith good, cannot but be acknowledged, because this also is a universal\ntruth, which agrees with the former. The reason why all things in the\nuniverse have relation to good and truth, and why good is conjoined with\ntruth, and truth with good, is, because each proceeds from the Lord, and\nthey proceed from him as a one. The two things which proceed from the\nLord, are love and wisdom, because these are himself, thus from himself;\nand all things relating to love are called good, or goods, and all\nthings relating to wisdom are called true, or truths; and as these two\nproceed from him as the creator, it follows that they are in the things\ncreated. This may be illustrated by heat and light which proceed from\nthe sun: from them all things appertaining to the earth are derived,\nwhich germinate according to their presence and conjunction; and natural\nheat corresponds to spiritual heat, which is love, as natural light\ncorresponds to spiritual light, which is wisdom.\n\n61. That conjugial love proceeds from the marriage of good and truth,\nwill be shewn in the following section or paragraph: It is mentioned\nhere only with a view of shewing that this love is celestial, spiritual,\nand holy, because it is from a celestial, spiritual, and holy origin. In\norder to see that the origin of conjugial love is from the marriage of\ngood and truth, it may be expedient in this place briefly to premise\nsomewhat on the subject. It was said just above, that in every created\nthing there exists a conjunction of good and truth; and there is no\nconjunction unless it be reciprocal; for conjunction on one part, and\nnot on the other in its turn, is dissolved of itself. Now as there is a\nconjunction of good and truth, and this is reciprocal, it follows that\nthere is a truth of good, or truth grounded in good, and that there is a\ngood of truth, or good grounded in truth; that the truth of good, or\ntruth grounded in good, is in the male, and that it is the very\nessential male (or masculine) principle, and that the good of truth, or\ngood grounded in truth, is in the female, and that it is the very\nessential female (or feminine) principle; also that there is a conjugial\nunion between those two, will be seen in the following section: it is\nhere only mentioned in order to give some preliminary idea on the\nsubject.\n\n62. III. THERE IS A CORRESPONDENCE OF THIS LOVE WITH THE MARRIAGE OF THE\nLORD AND THE CHURCH; that is, that as the Lord loves the church, and is\ndesirous that the church should love him, so a husband and a wife\nmutually love each other. That there is a correspondence herein, is well\nknown in the Christian world: but the nature of that correspondence as\nyet is not known; therefore we will explain it presently in a particular\nparagraph. It is here mentioned in order to shew that conjugial love is\ncelestial, spiritual, and holy, because it corresponds to the celestial,\nspiritual, and holy marriage of the Lord and the church. This\ncorrespondence also follows as a consequence of conjugial love's\noriginating in the marriage of good and truth, spoken of in the\npreceding article; because the marriage of good and truth constitutes\nthe church with man: for the marriage of good and truth is the same as\nthe marriage of charity and faith; since good relates to charity, and\ntruth to faith. That this marriage constitutes the church must at once\nbe acknowledged, because it is a universal truth; and every universal\ntruth is acknowledged as soon as it is heard, in consequence of the\nLord's influx and at the same time of the confirmation of heaven. Now\nsince the church is the Lord's, because it is from him, and since\nconjugial love corresponds to the marriage of the Lord and the church,\nit follows that this love is from the Lord.\n\n63. But in what manner the church from the Lord is formed with two\nmarried partners, and how conjugial love is formed thereby, shall be\nillustrated in the paragraph spoken of above: we will at present only\nobserve, that the church from the Lord is formed in the husband, and\nthrough the husband in the wife; and that when it is formed in each, it\nis a full church; for in this case is effected a full conjunction of\ngood and truth; and the conjunction of good and truth constitutes the\nchurch. That the uniting inclination, which is conjugial love, is in a\nsimilar degree with the conjunction of good and truth, which is the\nchurch, will be proved by convincing arguments in what follows in the\nseries.\n\n64. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCE, IS CELESTIAL,\nSPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE EVERY OTHER LOVE IMPARTED BY THE\nLORD TO THE ANGELS OF HEAVEN AND THE MEN OF THE CHURCH. That such is the\nnature and quality of conjugial love from its origin, which is the\nmarriage of good and truth, was briefly shewn above; but the subject was\nthen barely touched upon: in like manner that such is the nature and\nquality of that love, from its correspondence with the marriage of the\nLord and the church. These two marriages, from which conjugial love, as\na slip or shoot, descends, are essentially holy, therefore if it be\nreceived from its author, the Lord, holiness from him follows of\nconsequence, which continually cleanses and purifies it: in this case,\nif there be in the man's will a desire and tendency to it, this love\nbecomes daily and continually cleaner and purer. Conjugial love is\ncalled celestial and spiritual because it is with the angels of heaven;\ncelestial, as with the angels of the highest heaven, these being called\ncelestial angels; and spiritual, as with the angels beneath that heaven,\nthese being called spiritual angels. Those angels are so called, because\nthe celestial are loves, and thence wisdoms, and the spiritual are\nwisdoms and thence loves; similar thereto is their conjugial principle.\nNow as conjugial love is with the angels of both the superior and the\ninferior heavens, as was also shewn in the first paragraph concerning\nmarriages in heaven, it is manifest that it is holy and pure. The reason\nwhy this love in its essence, considered in regard to its origin, is\nholy and pure above every other love with angels and men, is, because it\nis as it were the head of the other loves: concerning its excellence\nsomething shall be said in the following article.\n\n65. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIAL AND SPIRITUAL\nLOVES, AND THENCE OF ALL NATURAL LOVES. The reason why conjugial love\nconsidered in its essence is the foundation love of all the loves of\nheaven and the church, is, because it originates in the marriage of good\nand truth, and from this marriage proceed all the loves which constitute\nheaven and the church with man: the good of this marriage constitutes\nlove, and its truth constitutes wisdom; and when love draws near to\nwisdom, or joins itself therewith, then love becomes love; and when\nwisdom in its turn draws near to love, and joins itself therewith, then\nwisdom becomes wisdom. Love truly conjugial is the conjunction of love\nand wisdom. Two married partners, between or in whom this love subsists,\nare an image and form of it: all likewise in the heavens, where faces\nare the genuine types of the affections of every one's love, are\nlikenesses of it; for, as was shewn above, it pervades them in the whole\nand in every part. Now as two married partners are an image and form of\nthis love, it follows that every love which proceeds from the form of\nessential love itself, is a resemblance thereof; therefore if conjugial\nlove be celestial and spiritual, the loves proceeding from it are also\ncelestial and spiritual. Conjugial love therefore is as a parent, and\nall other loves are as the offspring. Hence it is, that from the\nmarriages of the angels in the heavens are produced spiritual offspring,\nwhich are those of love and wisdom, or of good and truth; concerning\nwhich production, see above, n. 51, 52.\n\n66. The same is evident from man's having been created for this love,\nand from his formation afterwards by means of it. The male was created\nto become wisdom grounded in the love of growing wise, and the female\nwas created to become the love of the male grounded in his wisdom, and\nconsequently was formed according thereto; from which consideration it\nis manifest, that two married partners are the very forms and images of\nthe marriage of love and wisdom, or of good and truth. It is well to be\nobserved, that there is not any good or truth which is not in a\nsubstance as in its subject: there are no abstract goods and truths;\nfor, having no abode or habitation, they no where exist, neither can\nthey appear as airy unfixed principles; therefore in such case they are\nmere entities, concerning which reason seems to itself to think\nabstractedly; but still it cannot conceive of them except as annexed to\nsubjects: for every human idea, however elevated, is substantial, that\nis, affixed to substances. It is moreover to be observed, that there is\nno substance without a form; an unformed substance not being any thing,\nbecause nothing can be predicated of it; and a subject without\npredicates is also an entity which has no existence in reason. These\nphilosophical considerations are adduced in order to shew still more\nclearly, that two married partners who are principled in love truly\nconjugial, are actually forms of the marriage of good and truth, or of\nlove and wisdom.\n\n67. Since natural loves flow from spiritual, and spiritual from\ncelestial, therefore it is said that conjugial love is the foundation\nlove of all celestial and spiritual loves, and thence of all natural\nloves. Natural loves relate to the loves of self and of the world;\nspiritual loves to love towards the neighbour; and celestial loves to\nlove to the Lord; and such as are the relations of the loves, it is\nevident in what order they follow and are present with man. When they\nare in this order, then the natural loves live from the spiritual, and\nthe spiritual from the celestial, and all in this order from the Lord,\nin whom they originate.\n\n68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND DELIGHTS FROM FIRST TO\nLAST. All delights whatever, of which a man (_homo_) has any perception,\nare delights of his love; the love manifesting itself, yea, existing and\nliving thereby. It is well known that the delights are exalted in\nproportion as the love is exalted, and also in proportion as the\nincident affections touch the ruling love more nearly. Now as conjugial\nlove is the foundation love of all good loves, and as it is inscribed on\nall the parts and principles of man, even the most particular, as was\nshewn above, it follows that its delights exceed the delights of all\nother loves, and also that it gives delight to the other loves,\naccording to its presence and conjunction with them; for it expands the\ninmost principles of the mind, and at the same time the inmost\nprinciples of the body, as the delicious current of its fountain flows\nthrough and opens them. The reason why all delights from first to last\nare collected into this love, is on account of the superior excellence\nof its use, which is the propagation of the human race, and thence of\nthe angelic heaven; and as this use was the chief end of creation, it\nfollows that all the beatitudes, satisfactions, delights,\npleasantnesses, and pleasures, which the Lord the Creator could possibly\nconfer upon man, are collected into this his love. That delights follow\nuse, and are also communicated to man according to the love thereof, is\nmanifest from the delights of the five senses, seeing, hearing,\nsmelling, taste, and touch: each of these has its delights with\nvariations according to the specific uses of each; what then must be the\ndelight annexed to the sense of conjugial love, the use of which\ncomprehends all other uses?\n\n69. I am aware that few will acknowledge that all joys and delights from\nfirst to last are collected into conjugial love; because love truly\nconjugial, into which they are collected, is at this day so rare that\nits quality is not known, and scarcely its existence, agreeably to what\nwas explained and confirmed above, n. 58, 59; for such joys and delights\nexist only in genuine conjugial love; and as this is so rare on earth,\nit is impossible to describe its super-eminent felicities any otherwise\nthan from the mouth of angels, because they are principled in it. They\nhave declared, that the inmost delights of this love, which are delights\nof the soul, into which the conjugial principle of love and wisdom, or\nof good and truth from the Lord, first flows, are imperceptible and\nthence ineffable, because they are the delights of peace and innocence\nconjointly; but that in their descent they become more and more\nperceptible; in the superior principles of the mind as beatitudes, in\nthe inferior as satisfactions, in the breast as delights thence derived;\nand that from the breast they diffuse themselves into every part of the\nbody, and at length unite themselves in ultimates and become the delight\nof delights. Moreover the angels have related wonderful things\nrespecting these delights; adding further, that their varieties in the\nsouls of conjugial pairs, and from their souls in their minds, and from\ntheir minds in their breasts, are infinite and also eternal; that they\nare exalted according to the prevalence of wisdom with the husband; and\nthis, because they live to eternity in the bloom of their age, and\nbecause they know no greater blessedness than to grow wiser and wiser.\nBut a fuller account of these delights, as given by the angels, may be\nseen in the MEMORABLE RELATIONS, especially in those added to some of\nthe following chapters.\n\n70. VII. NONE HOWEVER COME INTO THIS LOVE, AND CAN REMAIN IN IT, BUT\nTHOSE WHO APPROACH THE LORD, AND LOVE THE TRUTHS OF THE CHURCH AND\nPRACTISE ITS GOODS. The reason why none come into that love but those\nwho approach the Lord, is, because monogamical marriages, which are of\none husband with one wife, correspond to the marriage of the Lord and\nthe church, and because such marriages originate in the marriage of good\nand truth; on which subject, see above, n. 60 and 62. That from this\norigin and correspondence it follows, that love truly conjugial is from\nthe Lord, and exists only with those who come directly to him, cannot be\nfully confirmed unless these two arcana be specifically treated of, as\nshall be done in the chapters which immediately follow; one of which\nwill treat on the origin of conjugial love as derived from the marriage\nof good and truth, and the other on the marriage of the Lord and the\nchurch, and on its correspondence. That it hence follows, that,\nconjugial love with man (_homo_) is according to the state of the church\nwith him, will also be seen in those chapters.\n\n71. The reason why none can be principled in love truly conjugial but\nthose who receive it from the Lord, that is, who come directly to him,\nand by derivation from him live the life of the church, is, because this\nlove, considered in its origin and correspondence, is celestial,\nspiritual, holy, pure, and clean, above every love implanted in the\nangels of heaven and the men of the church; as was shewn above, n. 64;\nand these its distinguishing characters and qualities cannot possibly\nexist, except with those who are conjoined to the Lord, and by him are\nconsociated with the angels of heaven; for these shun extra-conjugial\nloves, which are conjunctions with others than their own conjugial\npartner, as they would shun the loss of the soul and the lakes of hell;\nand in proportion as married partners shun such conjunctions, even as to\nthe libidinous desires of the will and the intentions thence derived, so\nfar love truly conjugial is purified with them, and becomes successively\nspiritual, first during their abode on earth, and afterwards in heaven.\nIt is not however possible that any love should become perfectly pure\neither with men or with angels; consequently neither can this love:\nnevertheless, since the intention of the will is what the Lord\nprincipally regards, therefore so far as any one is in this intention,\nand perseveres in it, so far he is initiated into its purity and\nsanctity, and successively advances therein. The reason why none can be\nprincipled in spiritual conjugial love, but those who are of the above\ndescription by virtue of conjunction with the Lord, is, because heaven\nis in this love; and the natural man, whose conjugial love derives its\npleasure only from the flesh, cannot approach to heaven nor to any\nangel, no, nor to any man principled in this love, it being the\nfoundation of all celestial and spiritual loves; which may be seen\nabove, n. 65-67. That this is the case, has been confirmed to me by\nexperience. I have seen genii in the spiritual world, who were in a\nstate of preparation for hell, approaching to an angel while he was\nbeing entertained by his consort; and at a distance, as they approached,\nthey became like furies, and sought out caverns and ditches as asylums,\ninto which they cast themselves. That wicked spirits love what is\nsimilar to their affection, however unclean it is, and hold in aversion\nthe spirits of heaven, as what is dissimilar, because it is pure, may be\nconcluded from what was said in the PRELIMINARY MEMORABLE RELATION, n.\n10.\n\n72. The reason why those who love the truths of the church and practise\nits goods, come into this love and are capable of remaining in it, is,\nbecause no others are received by the Lord; for these are in conjunction\nwith him, and thereby are capable of being kept in that love by\ninfluence from him. The two constituents of the church and heaven in man\n(_homo_) are the truth of faith and the good of life; the truth of faith\nconstitutes the Lord's presence, and the good of life according to the\ntruths of faith constitutes conjunction with him, and thereby the church\nand heaven. The reason why the truth of faith constitutes the Lord's\npresence, is, because it relates to light, spiritual light being nothing\nelse; and the reason why the good of life constitutes conjunction, is,\nbecause it relates to heat; and spiritual heat is nothing but the good\nof life, for it is love; and the good of life originates in love; and it\nis well known, that all light, even that of winter, causes presence, and\nthat heat united to light causes conjunction; for gardens and\nshrubberies appear in all degrees of light, but they do not bear flowers\nand fruits unless when heat joins itself to light. From these\nconsiderations the conclusion is obvious, that those are not gifted by\nthe Lord with love truly conjugial, who merely know the truths of the\nchurch, but those who know them and practise their good.\n\n73. VIII. THIS LOVE WAS THE LOVE OF LOVES WITH THE ANCIENTS, WHO LIVED\nIN THE GOLDEN, SILVER, AND COPPER AGES. That conjugial love was the love\nof loves with the most ancient and the ancient people, who lived in the\nages thus named, cannot be known from historical records, because their\nwritings are not extant; and there is no account given of them except by\nwriters in succeeding ages, who mention them, and describe the purity\nand integrity of their lives, and also the successive decrease of such\npurity and integrity, resembling the debasement of gold to iron: but an\naccount of the last or iron age, which commenced from the time of those\nwriters, may in some measure be gathered from the historical records of\nthe lives of some of their kings, judges, and wise men, who were called\n_sophi_ in Greece and other countries. That this age however should not\nendure, as iron endures in itself, but that it should be like iron mixed\nwith clay, which do not cohere, is foretold by Daniel, chap. ii. 43. Now\nas the golden, silver, and copper ages passed away before the time when\nwriting came into use, and thus it is impossible on earth to acquire any\nknowledge concerning their marriages, it has pleased the Lord to unfold\nto me such knowledge by a spiritual way, by conducting me to the heavens\ninhabited by those most ancient people, that I might learn from their\nown mouths the nature and quality of their marriages during their abode\nhere on earth in their several ages: for all, who from the beginning of\ncreation have departed by death out of the natural world, are in the\nspiritual world, and as to their loves resemble what they were when\nalive in the natural world, and continue such to eternity. As the\nparticulars of this knowledge are worthy to be known and related, and\ntend to confirm the sanctity of marriages, I am desirous to make them\npublic as they were shown me in the spirit when awake, and were\nafterwards recalled to my remembrance by an angel, and thus described.\nAnd as they are from the spiritual world, like the other accounts\nannexed to each chapter, I am desirous to arrange them so as to form six\nMEMORABLE RELATIONS according to the progressions of the several periods\nof time.\n\n       *       *       *       *       *\n\n74. THESE SIX MEMORABLE RELATIONS from the spiritual world, concerning\nconjugial love, discover the nature and quality of that love in the\nearliest times and afterwards, and also at the present day; whence it\nappears that that love has successively fallen away from its sanctity\nand purity, until it became adulterous; but that nevertheless there is a\nhope of its being brought back again to its primeval or ancient\nsanctity.\n\n75. THE FIRST MEMORABLE RELATION. On a time, while I was meditating on\nconjugial love, my mind was seized with a desire of knowing what had\nbeen the nature and quality of that love among those who lived in the\nGOLDEN AGE, and afterwards among those who lived in the following ages,\nwhich have their names from silver, copper, and iron: and as I knew that\nall who lived well in those ages are in the heavens, I prayed to the\nLord that I might be allowed to converse with them and be informed: and\nlo! an angel presented himself and said, \"I am sent by the Lord to be\nyour guide and companion: I will first lead and attend you to those who\nlived in the first age or period of time, which is called golden:\" and\nhe said, \"The way to them is difficult; it lies through a shady forest,\nwhich none can pass unless he receive a guide from the Lord.\" I was in\nthe spirit, and prepared myself for the journey; and we turned our faces\ntowards the east; and as we advanced I saw a mountain, whose height\nextended beyond the region of the clouds. We passed a great wilderness,\nand came to the forest planted with various kinds of trees and rendered\nshady by their thickness, of which the angel had advertised me. The\nforest was divided by several narrow paths; and the angel said, that\naccording to the number of those paths are the windings and intricacies\nof error: and that unless his eyes were opened by the Lord, so as to see\nolives entwined with vine tendrils, and his steps were directed from\nolive to olive, the traveller would miss his way, and fall into the\nabodes of Tartarus, which are round about at the sides. This forest is\nof such a nature, to the end that the passage may be guarded; for none\nbut a primeval nation dwells upon that mountain. After we had entered\nthe forest, our eyes were opened, and we saw here and there olives\nentwined with vines, from which hung bunches of grapes of a blue or\nazure color, and the olives were ranged in continual wreaths; we\ntherefore made various circuits as they presented themselves to our\nview; and at length we saw a grove of tall cedars and some eagles\nperched on their branches; on seeing which the angel said, \"We are now\non the mountain not far from its summit:\" so we went forward, and lo!\nbehind the grove was a circular plain, where there were feeding he and\nshe-lambs, which were representative forms of the state of innocence and\npeace of the inhabitants of the mountain. We passed over this plain, and\nlo! we saw tabernacles, to the number of several thousands in front on\neach side in every direction as far as the eye could reach. And the\nangel said, \"We are now in the camp, where are the armies of the Lord\nJehovah; for so they call themselves and their habitations. These most\nancient people, while they were in the world, dwelt in tabernacles;\ntherefore now also they dwell in the same. But let us bend our way to\nthe south, where the wiser of them live, that we may meet some one to\nconverse with.\" In going along I saw at a distance three boys and three\ngirls sitting at a door of a certain tent; but as we approached, the\nboys and girls appeared like men and women of a middle stature. The\nangel then said, \"All the inhabitants of this mountain appear at a\ndistance like infants, because they are in a state of innocence; and\ninfancy is the appearance of innocence.\" The men on seeing us hastened\ntowards us and said, \"Whence are you; and how came you here? Your faces\nare not like those of our mountain.\" But the angel in reply told them\nhow, by permission, we had had access through the forest, and what was\nthe cause of our coming. On hearing this, one of the three men invited\nand introduced us into his tabernacle. The man was dressed in a blue\nrobe and a tunic of white wool: and his wife had on a purple gown, with\na stomacher under it of fine linen wrought in needle-work. And as my\nthought was influenced by a desire of knowing the state of marriages\namong the most ancient people, I looked by turns on the husband and the\nwife, and observed as it were a unity of their souls in their faces; and\nI said, \"You are one:\" and the man answered, \"We are one; her life is in\nme, and mine in her; we are two bodies, but one soul: the union between\nus is like that of the two viscera in the breast, which are called the\nheart and the lungs; she is my heart and I am her lungs; but as by the\nheart we here mean love, and by the lungs wisdom, she is the love of my\nwisdom, and I am the wisdom of her love; therefore her love from without\nveils my wisdom, and my wisdom from within enters into her love: hence,\nas you said, there is an appearance of the unity of our souls in our\nfaces.\" I then asked, \"If such a union exists, is it possible for you to\nlook at any other woman than your own?\" He replied, \"It is possible but\nas my wife is united to my soul, we both look together, and in this case\nnothing of lust can enter; for while I behold the wives of others, I\nbehold them by my own wife, whom alone I love: and as my own wife has a\nperception of all my inclinations, she, as an intermediate, directs my\nthoughts and removes every thing discordant, and therewith impresses\ncold and horror at every thing unchaste; therefore it is as impossible\nfor us to look unchastely at the wife of any other of our society, as it\nis to look from the shades of Tartarus to the light of our heaven\ntherefore neither have we any idea of thought, and still less any\nexpression of speech, to denote the allurements of libidinous love.\" He\ncould not pronounce the word whoredom, because the chastity of their\nheaven forbade it. Hereupon my conducting angel said to me, \"You hear\nnow that the speech of the angels of this heaven is the speech of\nwisdom, because they speak from causes.\" After this, as I looked around,\nI saw their tabernacle as it were overlaid with gold; and I asked,\n\"Whence is this?\" He replied, \"It is in consequence of a flaming light,\nwhich, like gold, glitters, irradiates, and glances on the curtains of\nour tabernacle while we are conversing about conjugial love; for the\nheat from our sun, which in its essence is love, on such occasions bares\nitself, and tinges the light, which in its essence is wisdom, with its\ngolden color; and this happens because conjugial love in its origin is\nthe sport of wisdom and love; for the man was born to be wisdom, and the\nwoman to be the love of the man's wisdom: hence spring the delights of\nthat sport, in and derived from conjugial love between us and our wives.\nWe have seen clearly for thousands of years in our heaven, that those\ndelights, as to quantity, degree, and intensity, are excellent and\neminent according to our worship of the Lord Jehovah, from whom flows\nthat heavenly union or marriage, which is the union and marriage of love\nand wisdom.\" As he said this, I saw a great light upon the hill in the\nmiddle of the tabernacles; and I inquired, \"Whence is that light?\" And\nhe said, \"It is from the sanctuary of the tabernacle of our worship.\" I\nasked whether I might approach it; to which he assented. I approached\ntherefore, and saw the tabernacle without and within, answering exactly\nto the description of the tabernacle which was built for the sons of\nIsrael in the wilderness; the form of which was shewed to Moses on Mount\nSinai, Exod. xxv. 40; chap. xxvi. 30. I then asked, \"What is within in\nthat sanctuary, from which so great a light proceeds?\" He replied, \"It\nis a tablet with this inscription, THE COVENANT BETWEEN JEHOVAH AND THE\nHEAVENS:\" he said no more. And as by this time we were ready to depart,\nI asked, \"Did any of you, during your abode in the natural world, live\nwith more than one wife?\" He replied, \"I know not one; for we could not\nthink of more. We have been told by those who had thought of more, that\ninstantly the heavenly blessedness of their souls withdrew from their\ninmost principles to the extreme parts of their bodies, even to the\nnails, and together therewith the honorable badges of manhood; when this\nwas perceived they were banished the land.\" On saying this, the man ran\nto his tabernacle, and returned with a pomegranate, in which there was\nabundance of seeds of gold: and he gave it me, and I brought it away\nwith me, as a sign that we had been with those who had lived in the\ngolden age. And then, after a salutation of peace, we took our leave,\nand returned home.\n\n76. THE SECOND MEMORABLE RELATION. The next day the same angel came to\nme, and said, \"Do you wish me to lead and attend you to the people who\nlived in the SILVER AGE OR PERIOD, that we may hear from them concerning\nthe marriages of their time?\" And he added, \"Access to these also can\nonly be obtained by the Lord's favor and protection.\" I was in the\nspirit as before, and accompanied my conductor. We first came to a hill\non the confines between the east and the south; and while we were\nascending it, he shewed me a great extent of country: we saw at a\ndistance an eminence like a mountain, between which and the hill on\nwhich we stood was a valley, and behind the valley a plain, and from the\nplain a rising ground of easy ascent. We descended the hill intending to\npass through the valley, and we saw here and there on each side pieces\nof wood and stone, carved into the figures of men, and of various\nbeasts, birds, and fishes; and I asked the angel what they meant, and\nwhether they were idols? He replied, \"By no means: they are\nrepresentative forms of various moral virtues and spiritual truths. The\npeople of that age were acquainted with the science of correspondences;\nand as every man, beast, bird, and fish, corresponds to some quality,\ntherefore each particular carved figure represents partially some virtue\nor truth, and several together represent virtue itself, or truth, in a\ncommon extended form. These are what in Egypt were called\nhieroglyphics.\" We proceeded through the valley, and as we entered the\nplain, lo! we saw horses and chariots; horses variously harnessed and\ncaparisoned, and chariots of different forms; some carved in the shape\nof eagles, some like whales, and some like stags with horns, and like\nunicorns; and likewise beyond them some carts, and stables round about\nat the sides; and as we approached, both horses and chariots\ndisappeared, and instead thereof we saw men (_homines_), in pairs,\nwalking, talking, and reasoning. And the angel said to me, \"The\ndifferent species of horses, chariots, and stables, seen at a distance,\nare appearances of the rational intelligence of the men of that period;\nfor a horse, by correspondence, signifies the understanding of truth, a\nchariot, its doctrine, and stables, instructions: you know that in this\nworld all things appear according to correspondences.\" But we passed by\nthese things, and ascended by a long acclivity, and at length saw a\ncity, which we entered; and in walking through the streets and places of\npublic resort, we viewed the houses: they were so many palaces built of\nmarble, having steps of alabaster in front, and at the sides of the\nsteps pillars of jasper: we saw also temples of precious stone of a\nsapphire and lazure color. And the angel said to me, \"Their houses are\nof stone, because stones signify natural truths, and precious stones\nspiritual truths; and all those who lived in the silver age had\nintelligence grounded in spiritual truths, and thence in natural truths:\nsilver also has a similar signification.\" In taking a view of the city,\nwe saw here and there consorts in pairs: and as they were husbands and\nwives, we expected that some of them would invite us to their houses;\nand while we were in this expectation, as we were passing by, we were\ninvited by two into their house, and we ascended the steps and entered;\nand the angel, taking upon him the part of speaker, explained to them\nthe occasion of our coming to this heaven; informing them that it was\nfor the sake of instruction concerning marriages among the ancients, \"of\nwhom,\" says he, \"you in this heaven are a part.\" They said, \"We were\nfrom a people in Asia; and the chief pursuit of our age was the truths\nwhereby we had intelligence. This was the occupation of our souls and\nminds; but our bodily senses were engaged in representations of truths\nin form; and the science of correspondences conjoined the sensual things\nof our bodies with the perceptions of our minds, and procured us\nintelligence.\" On hearing this, the angel asked them to give some\naccount of their marriages: and the husband said, \"There is a\ncorrespondence between spiritual marriage, which is that of truth with\ngood, and natural marriage, which is that of a man with one wife; and as\nwe have studied correspondences, we have seen that the church, with its\ntruths and goods, cannot at all exist but with those who live in love\ntruly conjugial with one wife: for the marriage of good and truth\nconstitutes the church with man: therefore all we in this heaven say,\nthat the husband is truth, and the wife the good thereof; and that good\ncannot love any truth but its own, neither can truth in return love any\ngood but its own: if any other were loved, internal marriage, which\nconstitutes the church, would perish, and there would remain only\nexternal marriage, to which idolatry, and not the church, corresponds;\ntherefore marriage with one wife we call sacrimony; but if it should\nhave place with more than one among us, we should call it sacrilege.\" As\nhe said this, we were introduced into an ante-chamber, where there were\nseveral devices on the walls, and little images as it were of molten\nsilver; and I inquired, \"What are these?\" They said, \"They are pictures\nand forms representative of several qualities, characters, and delights,\nrelating to conjugial love. These represent unity of souls, these\nconjunction of minds, these harmony of bosoms, these the delights thence\narising.\" While we were viewing these things, we saw as it were a\nrainbow on the wall, consisting of three colors, purple (or red), blue\nand white; and we observed how the purple passed the blue, and tinged\nthe white with an azure color, and that the latter color flowed back\nthrough the blue into the purple, and elevated the purple into a kind of\nflaming lustre: and the husband said to me, \"Do you understand all\nthis?\" I replied, \"Instruct me:\" and he said, \"The purple color, from\nits correspondence, signifies the conjugial love of the wife, the white\nthe intelligence of the husband, the blue the beginning of conjugial\nlove in the husband's perception from the wife, and the azure, with\nwhich the white was tinged, signifies conjugial love in this case in the\nhusband; and this latter color flowing back through the blue into the\npurple, and elevating the purple into a kind of flaming lustre,\nsignifies the conjugial love of the husband flowing back to the wife.\nSuch things are represented on these walls, while from meditating on\nconjugial love, its mutual, successive, and simultaneous union, we view\nwith eager attention the rainbows which are there painted.\" Hereupon I\nobserved, \"These things are more than mystical at this day; for they are\nappearances representative of the arcana of the conjugial love of one\nman with one wife.\" He replied, \"They are so; yet to us in our heaven\nthey are not arcana, and consequently neither are they mystical.\" As he\nsaid this, there appeared at a distance a chariot drawn by small white\nhorses; on seeing which the angel said, \"That chariot is a sign for us\nto take our leave;\" and then, as we were descending the steps, our host\ngave us a bunch of white grapes hanging to the vine leaves: and lo! the\nleaves became silver; and we brought them down with us for a sign that\nwe had conversed with the people of the silver age.\n\n77. THE THIRD MEMORABLE RELATION. The next day, my conducting and\nattendant angel came to me and said, \"Make ready, and let us go to the\nheavenly inhabitants in the west, who are from the men that lived in the\nthird period, or in the copper age. Their dwellings are from the south\nby the west towards the north; but they do not reach into the north.\"\nHaving made myself ready, I attended him, and we entered their heaven on\nthe southern quarter. There was a magnificent grove of palm trees and\nlaurels. We passed through this, and immediately on the confines of the\nwest we saw giants, double the size of ordinary men. They asked us, \"Who\nlet you in through the grove?\" The angel said, \"The God of heaven.\" They\nreplied, \"We are guards to the ancient western heaven; but pass on.\" We\npassed on, and from a rising ground we saw a mountain rising to the\nclouds, and between us and the mountain a number of villages, with\ngardens, groves, and plains intermixed. We passed through the villages\nand came to the mountain, which we ascended; and lo! its summit was not\na point but a plain, on which was a spacious and extensive city. All the\nhouses of the city were built of the wood of the pine-tree, and their\nroofs consisted of joists or rafters; and I asked, \"Why are the houses\nhere built of wood?\" The angel replied, \"Because wood signifies natural\ngood; and the men of the third age of the earth were principled in this\ngood; and as copper also signifies natural good, therefore the age in\nwhich they lived the ancients named from copper. Here are also sacred\nbuildings constructed of the wood of the olive, and in the middle of\nthem is the sanctuary, where is deposited in an ark the Word that was\ngiven to the inhabitants of Asia before the Israelitish Word; the\nhistorical books of which are called the WARS OF JEHOVAH, and the\nprophetic books, ENUNCIATIONS; both mentioned by Moses, Numb. xxi.\nverses 14, 15, and 27-30. This Word at this day is lost in the kingdoms\nof Asia, and is only preserved in Great Tartary.\" Then the angel led me\nto one of the sacred buildings, which we looked into, and saw in the\nmiddle of it the sanctuary, the whole in the brightest light; and the\nangel said, \"This light is from that ancient Asiatic Word: for all\ndivine truth in the heavens gives forth light.\" As we were leaving the\nsacred building, we were informed that it had been reported in the city\nthat two strangers had arrived there; and that they were to be examined\nas to whence they came, and what was their business; and immediately one\nof the public officers came running towards us, and took us for\nexamination before the judges: and on being asked whence we came, and\nwhat was our business, we replied, \"We have passed the grove of\npalm-trees, and also the abodes of the giants, the guards of your\nheaven, and afterwards the region of villages; from which circumstances\nyou may conclude, that we have not come here of ourselves, but by\ndirection of the God of heaven. The business on which we are come is, to\nbe instructed concerning your marriages, whether they are monogamical or\npolygamical.\" and they said, \"What are polygamical marriages? Are not\nthey adulterous?\" And immediately the bench of judges deputed an\nintelligent person to instruct us in his own house on this point: and\nwhen we were come to his house, he set his wife by his side, and spoke\nas follows: \"We are in possession of precepts concerning marriages,\nwhich have been handed down to us from the primeval or most ancient\npeople, who were principled in love truly conjugial, and thereby\nexcelled all others in the virtue and potency of that love while they\nwere in the world, and who are now in a most blessed state in their\nheaven, which is in the east. We are their posterity, and they, as\nfathers, have given us, their sons, rules of life, among which is the\nfollowing concerning marriages: 'Sons, if you are desirous to love God\nand your neighbour, and to become wise and happy to eternity, we counsel\nyou to live married to one wife; if you depart from this precept, all\nheavenly love will depart from you, and therewith internal wisdom; and\nyou will be banished.' This precept of our Fathers we have obeyed as\nsons, and have perceived its truth, which is, that so far as any one\nloves his conjugial partner alone, so far he becomes celestial and\ninternal, and that so far as any one does not love his married partner\nalone, so far he becomes natural and external; and in this case he loves\nonly himself and the images of his own mind, and is doating and foolish.\nFrom these considerations, all of us in this heaven live married to one\nwife; and this being the case, all the borders of our heaven are guarded\nagainst polygamists, adulterers, and whoremongers; if polygamists invade\nus, they are cast out into the darkness of the north; if adulterers,\nthey are cast out into fires of the west; and if whoremongers, they are\ncast out into the delusive lights of the south.\" On hearing this, I\nasked, \"What he meant by the darkness of the north, the fires of the\nwest, and the delusive lights of the south?\" He answered, \"The darkness\nof the north is dulness of mind and ignorance of truths; the fires of\nthe west are the loves of evil; and the delusive lights of the south are\nthe falsifications of truth, which are spiritual whoredoms.\" After this,\nhe said, \"Follow me to our repository of curiosities:\" so we followed\nhim, and he shewed us the writings of the most ancient people, which\nwere on the tables of wood and stone, and afterwards on smooth blocks of\nwood; the writings of the second age were on sheets of parchment; of\nthese he brought me a sheet, on which were copied the rules of the\npeople of the first age from their tables of stone, among which also was\nthe precept concerning marriages. Having seen these and other ancient\ncuriosities, the angel said, \"It is now time for us to take our leave;\"\nand immediately our host went into the garden, and plucked some twigs\noff a tree, and bound them into a little bunch, and gave them to us,\nsaying, \"These twigs are from a tree, which is native of or peculiar to\nour heaven, and whose juice has a balsamic fragrance.\" We brought the\nbunch down with us, and descended by the eastern way, which was not\nguarded; and lo! the twigs were changed into shining brass, and the\nupper ends of them into gold, as a sign that we had been with the people\nof the third age, which is named from copper or brass.\n\n78. THE FOURTH MEMORABLE RELATIONS. After two days the angel again\naddressed me, saying, \"Let us complete the period of the ages; the last\nstill remains, which is named from IRON. The people of this age dwell in\nthe north on the side of the west, in the inner parts or breadth-ways:\nthey are all from the old inhabitants of Asia, who were in possession of\nthe ancient Word, and thence derived their worship; consequently they\nwere before the time of our Lord's coming into the world. This is\nevident from the writings of the ancients, in which those times are so\nnamed. These same periods are meant by the statue seen by\nNebuchadnezzar, whose head was of gold, the breast and arms of silver,\nthe belly and thighs of brass, the legs of iron, and the feet of iron\nand of clay, Dan. ii. 32, 33.\" These particulars the angel related to me\nin the way, which was contracted and anticipated by changes of state\ninduced in our minds according to the genius or disposition of the\ninhabitants whom we passed; for spaces and consequent distances in the\nspiritual world are appearances according to the state of their minds.\nWhen we raised our eyes, lo! we were in a forest consisting of beeches,\nchestnut-trees and oaks: and on looking around us, there appeared bears\nto the left, and leopards to the right: and when I wondered at this, the\nangel said, \"They are neither bears nor leopards, but men, who guard\nthese inhabitants of the north; by their nostrils they have a scent of\nthe sphere of life of those who pass by, and they rush violently on all\nwho are spiritual, because the inhabitants are natural. Those who only\nread the Word, and imbibe thence nothing of doctrine, appear at a\ndistance like bears; and those who confirm false principles thence\nderived, appear like leopards.\" On seeing us, they turned away, and we\nproceeded. Beyond the forest there appeared thickets, and afterwards\nfields of grass divided into areas, bordered with box: this was\nsucceeded by a declivity which led to a valley, wherein were several\ncities. We passed some of them, and entered into one of a considerable\nsize: its streets were irregular, and so were the houses, which were\nbuilt of brick, with beams between, and plastered. In the places of\npublic resort were consecrated buildings of hewn lime-stone; the\nunder-structure of which was below the ground, and the super-structure\nabove. We went down into one of them by three steps, and saw on the\nwalls idols of various forms, and a crowd on their knees paying\nadoration to them: in the middle of the building was a company, above\nwhom might be seen the head of the tutelary god of that city. As we went\nout, the angel said to me, \"Those idols, with the ancients who lived in\nthe silver age, as above described, were images representative of\nspiritual truths and moral virtues; and when the science of\ncorrespondence was forgotten and extinct, they first became objects of\nworship, and afterwards were adored as deities: hence came idolatry.\"\nWhen we were come out of the consecrated building, we made our\nobservations on the men and their dress. Their faces were like steel, of\na grayish color, and they were dressed like comedians, with napkins\nabout their loins hanging from a tunic buttoned close at the breast; and\non their heads they wore curled caps like sailors. But the angel said,\n\"Enough of this; let us seek some instruction concerning the marriages\nof the people of this age.\" We then entered into the house of one of the\ngrandees, who wore on his head a high cap. He received us kindly, and\nsaid, \"Come in and let us converse together.\" We entered into the\nvestibule, and there seated ourselves; and I asked him about the\nmarriages of his city and country. He said, \"We do not here live with\none wife, but some with two or three, and some with more, because we are\ndelighted with variety, obedience, and honor, as marks of dignity; and\nthese we receive from our wives according to their number. With one wife\nthere would be no delight arising from variety; but disgust from\nsameness: neither would there be any flattering courteousness arising\nfrom obedience, but a troublesome disquietude from equality; neither\nwould there be any satisfaction arising from dominion and the honor\nthence derived, but vexation from wrangling about superiority. And what\nis a woman? Is she not born subject to man's will; to serve, and not to\ndomineer? Wherefore in this place every husband in his own house enjoys\nas it were royal dignity; and as this is suited to our love, it\nconstitutes also the blessedness of our life.\" But I asked, \"In such\ncase, what becomes of conjugial love, which from two souls makes one,\nand joins minds together, and renders a man (_homo_) blessed? This love\ncannot be divided; for if it be it becomes a heat which effervesces and\npasses away.\" To this he replied, \"I do not understand what you say;\nwhat else renders a man (_homo_) blessed, but the emulation of wives\ncontending for the honor of the first place in the husband's favor?\" As\nhe said this, a man entered into the women's apartment and opened the\ntwo doors; whence there issued a libidinous effluvium, which had a\nstench like mire; this arose from polygamical love, which is connubial,\nand at the same time adulterous; so I rose and shut the doors.\nAfterwards I said, \"How can you subsist upon this earth, when you are\nvoid of any love truly conjugial, and also when you worship idols?\" He\nreplied, \"As to connubial love, we are so jealous of our wives, that we\ndo not suffer any one to enter further within our houses than the\nvestibule; and where there is jealousy, there must also be love. In\nrespect to idols, we do not worship them; but we are not able to think\nof the God of the universe, except by means of such forms presented to\nour eyes; for we cannot elevate our thoughts above the sensual things of\nthe body, nor think of God above the objects of bodily vision.\" I then\nasked him again, \"Are not your idols of different forms? How then can\nthey excite the idea of one God?\" He replied, \"This is a mystery to us;\nsomewhat of the worship of God lies concealed in each form.\" I then\nsaid, \"You are merely sensual corporeal spirits; you have neither the\nlove of God nor the love of a married partner grounded in any spiritual\nprinciple; and these loves together form a man (_homo_) and from sensual\nmake him celestial.\" As I said this, there appeared through the gate as\nit were lightning: and on my asking what it meant, he said, \"Such\nlightning is a sign to us that there will come the ancient one from the\neast, who teaches us concerning God, that He is one, the alone\nomnipotent, who is the first and the last; he also admonishes us not to\nworship idols, but only to look at them as images representative of the\nvirtues proceeding from the one God, which also together form his\nworship. This ancient one is our angel, whom we revere and obey. He\ncomes to us, and raises us, when we are falling into obscure worship of\nGod from mere fancies respecting images.\" On hearing this, we left the\nhouse and went out of the city; and in the way, from what we had seen in\nthe heavens, we drew some conclusions respecting the circuit and the\nprogression of conjugial love; of the circuit that it had passed from\nthe east to the south, from the south to the west, and from the west to\nthe north; and of the progression, that it had decreased according to\nits circulation, namely, that in the east it was celestial, in the south\nspiritual, in the west natural, and in the north sensual; and also that\nit had decreased in a similar degree with the love and the worship of\nGod: from which considerations we further concluded, that this love in\nthe first age was like gold, in the second like silver, in the third\nlike brass, and in the fourth like iron, and that at length it ceased.\nOn this occasion the angel, my guide and companion, said, \"Nevertheless\nI entertain a hope that this love will be revived by the God of heaven,\nwho is the Lord, because it is capable of being so revived.\"\n\n79. THE FIFTH MEMORABLE RELATION, The angel that had been my guide and\ncompanion to the ancients who had lived in the four ages, the golden,\nthe silver, the copper, and the iron, again presented himself to me, and\nsaid, \"Are you desirous of seeing the age which succeeded those ancient\nones, and to know what its quality formerly was, and still is? Follow\nme, and you shall see. They are those concerning whom Daniel thus\nprophesied: '_A kingdom shall arise after those four in which iron shall\nbe mixed with miry clay: they shall mingle themselves together by the\nseed of man: but they shall not cohere one with the other, as iron is\nnot mixed with clay_, Dan. ii. 41-43:'\" and he said, \"By the seed of\nman, whereby iron shall be mixed with clay, and still they shall not\ncohere, is meant the truth of the Word falsified.\" After he had said\nthis, I followed him, and in the way, he related to me these\nparticulars. \"They dwell in the borders between the south and the west,\nbut at a great distance beyond those who lived in the four former ages,\nand also at a greater depth.\" We then proceeded through the south to the\nregion bordering on the west, and passed though a formidable forest; for\nin it there were lakes, out of which crocodiles raised their heads, and\nopened at us their wide jaws beset with teeth; and between the lakes\nwere terrible dogs, some of which were three-headed like Cerberus, some\ntwo-headed, all looking at us as we passed with a horrible hungry snarl\nand fierce eyes. We entered the western tract of this region, and saw\ndragons and leopards, such as are described in the Revelation, chap.\nxii. 3; chap. xiii. 2. Then the angel said to me, \"All these wild beasts\nwhich you have seen, are not wild beasts but correspondences, and\nthereby representative forms of the lusts of the inhabitants whom we\nshall visit. The lusts themselves are represented by those horrible\ndogs; their deceit and cunning by crocodiles; their falsities and\ndepraved inclinations to the things which relate to worship, by dragons\nand leopards: nevertheless the inhabitants represented do not live close\nbehind the forest, but behind a great wilderness which lies\nintermediate, that they may be fully withheld and separated from the\ninhabitants of the foregoing ages, being of an entirely different genius\nand quality from them: they have indeed heads above their breasts, and\nbreasts above their loins, and loins above their feet, like the primeval\nmen; but in their heads there is not any thing of gold, nor in their\nbreasts any thing of silver, nor in their loins any thing of brass, no,\nnor in their feet any thing of pure iron; but in their heads is iron\nmixed with clay, in their breasts is each mixed with brass, in their\nloins is also each mixed with silver, and in their feet is each mixed\nwith gold: by this inversion they are changed from men (_homines_) into\ngraven images of men, in which inwardly nothing coheres; for what was\nhighest, is made lowest, thus what was the head is become the heel, and\n_vice versa_. They appear to us from heaven like stage-players, who lie\nupon their elbows with the body inverted, and put themselves in a\nwalking motion; or like beasts, which lie on their backs, and lift the\nfeet upwards, and from the head, which they plunge in the earth, look\ntowards heaven.\" We passed through the forest, and entered the\nwilderness, which was not less terrible: it consisted of heaps of\nstones, and ditches between them, out of which crept hydras and vipers,\nand there flew forth venomous flying serpents. This whole wilderness was\non a continual declivity: we descended by a long steep descent, and at\nlength came into the valley inhabited by the people of that region and\nage. There were here and there cottages, which appeared at length to\nmeet, and to be joined together in the form of a city: this we entered,\nand lo! the houses were built of the scorched branches of trees,\ncemented together with mud and covered with black slates. The streets\nwere irregular; all of them at the entrance narrow, but wider as they\nextended, and at the end spacious, where there were places of public\nresort: here there were as many places of public resort as there were\nstreets. As we entered the city, it became dark, because the sky did not\nappear; we therefore looked up and light was given us, and we saw: and\nthen I asked those we met, \"Are you able to see because the sky does not\nappear above you?\" They replied \"What a question is this! we see\nclearly; we walk in full light.\" On hearing this, the angel said to me,\n\"Darkness to them is light, and light darkness, as is the case with\nbirds of night; as they look downwards and not upwards.\" We entered into\nsome of the cottages, and saw in each a man with his woman, and we asked\nthem, \"Do all live here in their respective houses with one wife only?\"\nAnd they replied with a hissing, \"What do you mean by one wife only? Why\ndo not you ask, whether we live with one harlot? What is a wife but a\nharlot? By our laws it is not allowable to commit fornication with more\nthan one woman; but still we do not hold it dishonorable or unbecoming\nto do so with more; yet out of our own houses we glory in the one among\nanother: thus we rejoice in the license we take, and the pleasure\nattending it, more than polygamists. Why is a plurality of wives denied\nus, when yet it has been granted, and at this day is granted in the\nwhole world about us? What is life with one woman only, but captivity\nand imprisonment? We however in this place have broken the bolt of this\nprison, and have rescued ourselves from slavery, and made ourselves\nfree, and who is angry with a prisoner for asserting his freedom when it\nis in his power?\" to this we replied, \"You speak, friend, as if without\nany sense of religion. What rational person does not know that\nadulteries are profane and infernal, and that marriages are holy and\nheavenly. Do not adulteries take place with devils in hell, and\nmarriages with angels in heaven? Did you never read the sixth\ncommandment [Footnote: According to the division of the commandments\nadopted by the Church of England, it is the _seventh_ that is here\nreferred to.] of the decalogue? and in Paul, that adulterers can by no\nmeans enter heaven?\" Hereupon our host laughed heartily, and regarded me\nas a simpleton, and almost as out of my senses. But just then there came\nrunning a messenger from the chief of the city, and said, \"Bring the two\nstrangers into the town-hall; and if they refuse to come, drag them\nthere: we have seen them in a shade of light; they have entered\nprivately; they are spies.\" Hereupon the angel said to me, \"The reason\nwhy we were seen in a shade, is, because the light of heaven in which we\nhave been, is to them a shade, and the shade of hell is to them light;\nand this is because they regard nothing as sin, not even adultery: hence\nthey see what is false altogether as what is true; and what is false is\nlucid in hell before satans, and what is true darkens their eyes like\nthe shade of night.\" We said to the messenger, \"We will not be pressed,\nstill less will we be dragged into the town-hall; but we will go with\nyou of our own accord.\" So we went: and lo! there was a great crowd\nassembled, out of which came some lawyers, and whispered to us, saying,\n\"Take heed to yourselves how you speak any thing against religion, the\nform of our government, and good manners:\" and we replied, \"We will not\nspeak against them, but for them and from them.\" Then we asked, \"What\nare your religious notions respecting marriages?\" At this the crowd\nmurmured, and said, \"What have you to do here with marriages? Marriages\nare marriages.\" Again we asked, \"What are your religious notions\nrespecting whoredoms?\" At this also they murmured, saying, \"What have\nyou to do here with whoredoms? Whoredoms are whoredoms: let him that is\nguiltless cast the first stone.\" And we asked thirdly, \"Does your\nreligion teach that marriages are holy and heavenly, and that adulteries\nare profane and infernal?\" Hereupon several in the crowd laughed aloud,\njested, and bantered, saying, \"Inquire of our priests, and not of us, as\nto what concerns religion. We acquiesce entirely in what they declare;\nbecause no point of religion is an object of decision in the\nunderstanding. Have you never heard that the understanding is without\nany sense or discernment in mysteries, which constitute the whole of\nreligion? And what have actions to do with religion? Is not the soul\nmade blessed by the muttering of words from a devout heart concerning\nexpiation, satisfaction, and imputation, and not by works?\" But at this\ninstant there came some of the wise ones of the city, so called, and\nsaid, \"Retire hence; the crowd grows angry; a storm is gathering: let us\ntalk in private on this subject; there is a retired walk behind the\ntown-hall; come with us there.\" We followed them; and they asked us\nwhence we came, and what was our business there? And we said, \"to be\ninstructed concerning marriages, whether they are holy with you, as they\nwere with the ancients who lived in the golden, silver, and copper ages;\nor whether they are not holy.\" And they replied, \"What do you mean by\nholiness? Are not marriages works of the flesh and of the night?\" And we\nanswered, \"Are they not also works of the spirit? and what the flesh\ndoes from the spirit, is not that spiritual? and all that the spirit\ndoes, it does from the marriage of good and truth. Is not this marriage\nspiritual, which enters the natural marriage of husband and wife?\" To\nthis the wise ones, so called, made answer, \"There is too much subtlety\nand sublimity in what you say on this subject; you ascend far above\nrational principles to spiritual: and who, beginning at such an\nelevation, can descend thence, and thus form any decision?\" To this they\nadded with a smile of ridicule, \"Perhaps you have the wings of an eagle,\nand can fly in the highest region of heaven, and make these discoveries:\nthis we cannot do.\" We then asked them to tell us, from the altitude or\nregion in which the winged ideas of their minds fly, whether they knew,\nor were able to know, that the love of one man with one wife is\nconjugial love, into which are collected all the beatitudes,\nsatisfactions, delights, pleasantnesses, and pleasures of heaven; and\nthat this love is from the Lord according to the reception of good and\ntruth from him; thus according to the state of the church? On hearing\nthis, they turned away, and said, \"These men are out of their senses;\nthey enter the ether with their judgement, and scatter about vain\nconjectures like nuts and almonds.\" After this they turned to us,\nsaying, \"We will give a direct answer to your windy conjectures and\ndreams;\" and they said, \"What has conjugial love in common with religion\nand inspiration from God? Is not this love with every one according to\nthe state of his potency? Is it not the same with those who are out of\nthe church as with those who are in it, with Gentiles as with\nChristians, yea, with the impious as with the pious? Has not every one\nthe strength of this love either hereditarily, or from bodily health, or\nfrom temperance of life, or from warmth of climate? By medicines also it\nmay be strengthened and stimulated. Is not the case similar with the\nbrute creation, especially with birds which unite in pairs? Moreover, is\nnot this love carnal? and what has a carnal principle in common with the\nspiritual state of the church? Does this love, as to its ultimate effect\nwith a wife, differ at all from love as to its effect with a harlot? Is\nnot the lust similar, and the delight similar? Wherefore it is injurious\nto deduce the origin of conjugial love from the holy things of the\nchurch.\" On hearing this, we said to them, \"You reason from the stimulus\nof lasciviousness, and not from conjugial love; you are altogether\nignorant what conjugial love is, because it is cold with you; from what\nyou have said we are convinced that you are of the age which has its\nname from and consists of iron and clay, which do not cohere, according\nto the prophecy in Daniel, chap. ii. 43; for you make conjugial love and\nadulterous love the same thing; and do these two cohere any more than\niron and clay? You are believed and called wise, and yet you have not\nthe smallest pretensions to that character.\" On hearing this, they were\ninflamed with rage and made a loud cry, and called the crowd together to\ncast us out; but at that instant, by virtue of power given us by the\nLord, we stretched out our hands, and lo! the flying serpents, vipers,\nand hydras, and also the dragons from the wilderness, presented\nthemselves, and entered and filled the city; at which the inhabitants\nbeing terrified fled away. The angel then said to me, \"Into this region\nnew comers from the earth daily enter, and the former inhabitants are by\nturns separated and cast down into the gulphs of the west, which appear\nat a distance like lakes of fire and brimstone. All in those gulphs are\nspiritual and natural adulterers.\"\n\n80. THE SIXTH MEMORABLE RELATION. As the angel said this, I looked to\nthe western boundary, and lo! there appeared as it were lakes of fire\nand brimstone; and I asked him, why the hells in that quarter had such\nan appearance? He replied, \"They appear as lakes in consequence of the\nfalsifications of truth; because water in the spiritual sense signifies\ntruth; and there is an appearance as it were of fire round about them,\nand in them, in consequence of the love of evil, and as it were of\nbrimstone in consequence of the love of what is false. Those three\nthings, the lake, the fire, and the brimstone, are appearances, because\nthey are correspondences of the evil loves of the inhabitants. All in\nthat quarter are shut up in eternal work-houses, where they labor for\nfood, for clothing, and for a bed to lie on; and when they do evil, they\nare grievously and miserably punished.\" I further asked the angel, why\nhe said that in that quarter are spiritual and natural adulterers, and\nwhy he had not rather said, that they were evil doers and impious? He\nreplied, \"Because all those who make light of adulteries, that is, who\ncommit them from a confirmed persuasion that they are not sins, and thus\nare in the purpose of committing them from a belief of their being\nharmless, are in their hearts evil doers and impious; for the conjugial\nhuman principle ever goes hand in hand with religion; and every step and\nmovement made under the influence of religion, and leading to it, is\nalso a step and movement made under the influence of the conjugial\nprinciple, and leading to it, which is peculiar and proper to the\nChristian.\" On asking what that conjugial principle was, he said, \"It is\nthe desire of living with one wife; and every Christian has this desire\naccording to his religion.\" I was afterwards grieved in spirit to think\nthat marriages, which in the most ancient times had been most holy, were\nso wretchedly changed into adulteries. The angel said, \"The case is the\nsame at this day with religion; for the Lord says '_In the consummation\nof the age there will be the abomination of desolation foretold by\nDaniel. And there will be great affliction, such as there has not been\nfrom the beginning of the world_,' Matt. xxiv. 15, 21. The abomination\nof desolation signifies the falsification and deprivation of all truth;\naffliction signifies the state of the church infested by evils and\nfalses; and the consummation of the age, concerning which those things\nare spoken, signifies the last time or end of the church. The end is\nnow, because there does not remain a truth which is not falsified; and\nthe falsification of truth is spiritual whoredom, which acts in unity\nwith natural whoredom, because they cohere.\"\n\n81. As we were conversing and lamenting together on this occasion, there\nsuddenly appeared a beam of light, which, darting powerfully upon my\neyes, caused me to look up: and lo! the whole heaven above us appeared\nluminous; and from the east to the west in an extended series we heard a\nGLORIFICATION: and the angel said to me, \"That is a glorification of the\nLord on account of his coming, and is made by the angels of the eastern\nand western heavens.\" From the northern and southern heavens nothing was\nheard but a soft and pleasing murmur. As the angel understood\neverything, he told me first, that glorifications and celebrations of\nthe Lord are made from the Word, because then they are made from the\nLord; for the Lord is the Word, that is, the essential divine truth\ntherein; and he said, \"Now in particular they glorify and celebrate the\nLord by these words, which were spoken by Daniel the prophet, '_Thou\nsawest iron mixed with miry clay; they shall mingle themselves together\nby the seed of man; but they shall not cohere. Nevertheless in those\ndays the God of the heavens shall cause a kingdom to arise, which shall\nnot perish for ages. It shall bruise and consume those kingdoms; but\nitself shall stand for ages_.' Dan. ii. 43, 44.\" After this, I heard as\nit were the voice of singing, and further in the east I saw a glittering\nof light more resplendent than the former; and I asked the angel what\nwas the subject of their glorification? He said, \"These words in Daniel;\n'_I saw in the visions of the night, and lo! with the clouds of heaven\nthere came as it were the SON OF MAN: and to him was given dominion and\na kingdom; and all people and nations shall worship him. His dominion is\nthe dominion of an age, which shall not pass away; and his kingdom that\nwhich shall not perish_,' Dan. vii. 13, 14. They are further celebrating\nthe Lord from these words in the Revelation: '_To JESUS CHRIST be glory\nand strength: behold he cometh with clouds. He is alpha and omega, the\nbeginning and the end, the first and the last; who is, who was, and who\nis to come, the almighty. I, John, heard this from the SON OF MAN, out\nof the midst of the seven candlesticks_,' Rev. i. 5-7, 10-13; chap.\nxxii. 13; Matt. xxiv. 30, 31.\" I looked again into the eastern heaven:\nit was enlightened on the right side, and the light entered the southern\nexpanse. I heard a sweet sound; and I asked the angel, what was the\nsubject of their glorification in that quarter respecting the Lord? He\nsaid, \"These words in the Revelation: '_I saw a new heaven and a new\nearth; and I saw the holy city, New Jerusalem, coming down from God out\nof heaven, prepared as a BRIDE for her HUSBAND: and the angel spake with\nme, and said, Come, I will shew thee the BRIDE, THE LAMB'S WIFE: and he\ncarried me away in the spirit to a great and high mountain, and shewed\nme the holy city, Jerusalem_,' Rev. xxi. 1, 2, 9, 10: also these words,\n'I JESUS _am the bright and morning star; and the spirit and the bride\nsay, COME; AND HE SAID, EVEN I COME QUICKLY; Amen: even COME, LORD\nJESUS_,' Rev. xxii. 16, 17, 20.\" After these and several other subjects\nof glorification, there was heard a common glorification from the east\nto the west of heaven, and also from the south to the north; and I asked\nthe angel, \"What now is the subject?\" He said, \"These words from the\nprophets; '_Let all flesh know that I, JEHOVAH, AM THY SAVIOUR AND THY\nREDEEMER_,' Isaiah xlix. 26. '_Thus saith JEHOVAH, the King of Israel,\nand HIS REDEEMER, JEHOVAH ZEBAOTH, I am the first and the last, and\nBESIDE ME THERE IS NO GOD_,' Isaiah xliv. 6. '_It shall be said in that\nday, LO! THIS IS OUR GOD, whom we have expected to deliver us; THIS is\nJEHOVAH WHOM WE HAVE EXPECTED_.' Isaiah xxv. 9. '_The voice of him that\ncrieth in the wilderness, Prepare a way for JEHOVAH. Behold the LORD\nJEHOVAH cometh in strength. He shall feed his flock like a SHEPHERD_,'\nIsaiah xl. 3, 10, 11. '_Unto us a child is born; unto us a son is given;\nwhose name is Wonderful Counsellor, GOD, Hero, FATHER OF ETERNITY,\nPrince of Peace_,' Isaiah ix. 6. '_Behold the days will come, and I will\nraise up to David a righteous branch, who shall reign a King: and this\nis his name, JEHOVAH OUR RIGHTEOUSNESS_,' Jeremiah xxiii. 5, 6; chap,\nxxxiii. 15, 16. '_JEHOVAH ZEBAOTH is his name, and THY REDEEMER the holy\none of Israel: THE GOD OF THE WHOLE EARTH SHALL HE BE CALLED_,' Isaiah\nliv. 5. 'IN THAT DAY THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE,'\nZech. xiv. 9.\" On hearing and understanding these words, my heart\nexulted, and I went home with joy; and there I returned out of a state\nof the spirit into a state of the body; in which latter state I\ncommitted to writing what I had seen and heard: to which I now add the\nfollowing particular. That conjugial love, such as it was with the\nancients, will be revived again by the Lord after his coming; because\nthis love is from the Lord alone, and is the portion of those who from\nhim, by means of the Word, are made spiritual.\n\n82. After this, a man from the northern quarter came running in great\nhaste, and looked at me with a threatening countenance, and addressing\nme in a passionate tone of voice, said, \"Are you the man that wishes to\nseduce the world, under the notion of re-establishing a new church,\nwhich you understand by the New Jerusalem coming down out of heaven from\nGod; and teaching, that the Lord will endow with love truly conjugial\nthose who embrace the doctrines of that church; the delights and\nfelicity of which love you exalt to the very heaven? Is not this a mere\nfiction? and do you not hold it forth as a bait and enticement to accede\nto your new opinions? But tell me briefly, what are the doctrinals of\nthe New Church, and I will see whether they agree or disagree.\" I\nreplied, \"The doctrines of the church, which is meant by the New\nJerusalem, are as follow: I. That there is one God, in whom there is a\ndivine trinity; and that he is the LORD JESUS CHRIST. II. That a saving\nfaith is to believe on him. III. That evils are to be shunned, because\nthey are of the devil and from the devil. IV. That goods are to be done,\nbecause they are of God and from God. V. That these are to be done by a\nman as from himself; but that it ought to be believed, that they are\ndone from the Lord with him and by him.\" On hearing these doctrines, his\nfury for some moments abated; but after some deliberation he again\nlooked at me sternly, and said, \"Are these five precepts the doctrines\nof faith and charity of the New Church?\" I replied, \"They are.\" He then\nasked sharply, \"How can you demonstrate the FIRST, 'that there is one\nGod in whom there is a divine trinity; and that he is the Lord Jesus\nChrist?\" I said, \"I demonstrate it thus: Is not God one and individual?\nIs not there a trinity? If God be one and individual, is not he one\nperson? If he be one person, is not the trinity in that person? That\nthis God is the LORD JESUS CHRIST, is evident from these considerations,\nthat he was conceived from God the Father, Luke i. 34, 35; and thus that\nas to his soul he is God; and hence, as he himself saith, that the\nFather and himself are one, John x. 30; that he is in the Father, and\nthe Father in him, John xix. 10, 11; that he that seeth him and knoweth\nhim, seeth and knoweth the Father, John xiv. 7, 9; that no one seeth and\nknoweth the Father, except he that is in the bosom of the Father, John\ni. 18; that all things of the Father are his, John iii. 35; chap. xvi.\n15; that he is the Way, the Truth, and the Life; and that no one cometh\nto the Father but by him, John xiv. 6; thus of or from him, because the\nFather is in him; and, according to Paul, that all the fulness of the\nGodhead dwelleth bodily in him, Coloss. ii. 9; and moreover, that he\nhath power over all flesh, John xvii. 2; and that he hath all power in\nheaven and in earth, Matt, xxviii. 18: from which declarations it\nfollows, that he is God of heaven and earth.\" He afterwards asked how I\nproved the SECOND, \"that a saving faith is to believe on him?\" I said,\n\"By these words of the Lord, 'This is the will of the Father, that every\none that BELIEVETH ON THE SON should have eternal life, John vi. 40.'\n'God so loved the world, that he gave his only-begotten Son, that every\none that BELIEVETH ON HIM should not perish, but should have eternal\nlife,' John iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eternal\nlife; but he that believeth not the Son will not see life; but the wrath\nof God abideth on him,' John iii. 36.\" He afterwards said, \"Demonstrate\nalso the THIRD, and the next two doctrines:\" I replied, \"What need is\nthere to demonstrate 'that evils ought to be shunned, because they are\nof the devil and from the devil; and that goods ought to be done,\nbecause they are of God and from God;' also 'that the latter are to be\ndone by a man as from himself; but that he ought to believe that they\nare from the Lord with him and by him?' That these three doctrines are\ntrue, is confirmed by the whole Sacred Scripture from beginning to end;\nfor what else is therein principally insisted on, but to shun evils and\ndo goods, and believe on the Lord God? Moreover, without these three\ndoctrines there can be no religion: for does not religion relate to\nlife? and what is life but to shun evils and do goods? and how can a man\ndo the latter and shun the former but as from himself? Therefore if you\nremove these doctrines from the church, you remove from it the Sacred\nScripture, and also religion; and these being removed, the church is no\nlonger a church.\" The man on hearing this retired, and mused on what he\nhad heard; but still he departed in indignation.\n\n       *       *       *       *       *\n\nON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND\nTRUTH.\n\n83. There are both internal and external origins of conjugial love, and\nseveral of each; nevertheless there is but one inmost or universal\norigin of all. That this origin is the marriage of good and truth, shall\nbe demonstrated in what now follows. The reason why no one heretofore\nhas deduced the origin of that love from this ground, is, because it has\nnever yet been discovered that there is any union between good and\ntruth; and the reason why this discovery has not been made, is, because\ngood does not appear in the light of the understanding, as truth does,\nand hence the knowledge of it conceals itself and evades every inquiry:\nand as from this circumstance good is as it were unknown, it was\nimpossible for any one to conjecture that any marriage subsisted between\nit and truth: yea, before the rational natural sight, good appears so\ndifferent from truth, that no conjunction between them can be supposed.\nThat this is the case, may be seen from common discourse whenever they\nare mentioned; as when it is said, \"This is good,\" truth is not at all\nthought of; and when it is said, \"This is true,\" neither is good at all\nthought of; therefore at this day it is believed by many, that truth is\none thing and good another; and by many also, that a man is intelligent\nand wise, and thereby a man (_homo_), according to the truths which he\nthinks, speaks, writes, and believes, and not at the same time according\nto goods. That nevertheless there is no good without truth, nor any\ntruth without good, consequently that there is an eternal marriage\nbetween them; also that this marriage is the origin of conjugial love,\nshall now be shewn and explained in the following order: I. _Good and\ntruth are the universals of creation, and thence are in all created\nthings; but they are in created subjects according to the form of each._\nII. _There is neither solitary good nor solitary truth, but in all cases\nthey are conjoined._ III. _There is the truth of good, and from this the\ngood of truth; or truth grounded in good, and good grounded in that\ntruth: and in those two principles is implanted from creation an\ninclination to join themselves together into a one._ IV. _In the\nsubjects of the animal kingdom, the truth of good, or truth grounded in\ngood, is male (or masculine); and the good of that truth, or good\ngrounded in that truth, is female (or feminine)._ V. _From the influx of\nthe marriage of good and truth from the Lord, the love of the sex and\nconjugial love are derived._ VI. _The love of the sex belongs to the\nexternal or natural man, and hence it is common to every animal._ VII.\n_But conjugial love belongs to the internal or spiritual man; and hence\nthis love is peculiar to man._ VIII. _With man conjugial love is in the\nlove of the sex as a gem in its matrix._ IX. _The love of the sex with\nman is not the origin of conjugial love, but its first rudiment; thus it\nis like an external natural principle, in which an internal spiritual\nprinciple is implanted._ X. _During the implantation of conjugial love,\nthe love of the sex inverts itself and becomes the chaste love of the\nsex._ XI. _The male and the female were created to be the essential form\nof the marriage of good and truth._ XII. _They are that form in their\ninmost principles, and thence in what is derived from those principles,\nin proportion as the interiors of their minds are opened._ We will now\nproceed to the explanation.\n\n84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE IN\nALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE\nFORM OF EACH. The reason why good and truth are the universals of\ncreation, is, because these two are in the Lord God the Creator; yea,\nthey are himself; for he is essential divine good and essential divine\ntruth. But this enters more clearly into the perception of the\nunderstanding, and thereby into the ideas of thought, if instead of good\nwe say love, and instead of truth we say wisdom: consequently that in\nthe Lord God the Creator there are divine love and divine wisdom, and\nthat they are himself; that is, that he is essential love and essential\nwisdom; for those two are the same as good and truth. The reason of this\nis, because good has relation to love, and truth to wisdom; for love\nconsists of goods, and wisdom truths. As the two latter and the two\nformer are one and the same, in the following pages we shall sometimes\nspeak of the latter and sometimes of the former, while by both the same\nis understood. This preliminary observation is here made, lest different\nmeanings should be attached to the expressions when they occur in the\nfollowing pages.\n\n85. Since therefore the Lord God the Creator is essential love and\nessential wisdom, and from him was created the universe, which thence is\nas a work proceeding from him, it must needs be, that in all created\nthings there is somewhat of good and of truth from him; for whatever is\ndone and proceeds from any one, derives from him a certain similarity to\nhim. That this is the case, reason also may see from the order in which\nall things in the universe were created; which order is, that one exists\nfor the sake of another, and that thence one depends upon another, like\nthe links of a chain: for all things are for the sake of the human race,\nthat from it the angelic heaven may exist, through which creation\nreturns to the Creator himself, in whom it originated: hence there is a\nconjunction of the created universe with its Creator, and by conjunction\neverlasting conservation. Hence it is that good and truth are called the\nuniversals of creation. That this is the case, is manifested to every\none who takes a rational view of the subject: he sees in every created\nthing something which relates to good, and something which relates to\ntruth.\n\n86. The reason why good and truth in created subjects are according to\nthe form of each, is, because every subject receives influx according to\nits form. The conservation of the whole consists in the perpetual influx\nof divine good and divine truth into forms created from those\nprinciples; for thereby subsistence or conservation is perpetual\nexistence or creation. That every subject receives influx according to\nits form, may be illustrated variously; as by the influx of heat and\nlight from the sun into vegetables of every kind; each of which receives\ninflux according to its form; thus every tree and shrub according to its\nform, every herb and every blade of grass according to its form: the\ninflux is alike into all; but the reception, which is according to the\nform, causes every species to continue a peculiar species. The same\nthing may also be illustrated by the influx into animals of every kind\naccording to the form of each. That the influx is according to the form\nof every particular thing, may also be seen by the most unlettered\nperson, if he attends to the various instruments of sound, as pipes,\nflutes, trumpets, horns, and organs which give forth a sound from being\nblown alike, or from a like influx of air, according to their respective\nforms.\n\n87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALL\nCASES THEY ARE CONJOINED. Whoever is desirous from any of the senses to\nacquire an idea respecting good, cannot possibly find it without the\naddition of something which exhibits and manifests it: good without this\nis a nameless entity; and this something, by which it is exhibited and\nmanifested, has relation to truth. Pronounce the term _good_ only, and\nsay nothing at the same time of this or that thing with which it is\nconjoined; or define it abstractedly, or without the addition of\nanything connected with it; and you will see that it is a mere nothing,\nand that it becomes something with its addition; and if you examine the\nsubject with discernment, you will perceive that good, without some\naddition, is a term of no predication, and thence of no relation, of no\naffection, and of no state; in a word, of no quality. The case is\nsimilar in regard to truth, if it be pronounced and heard without what\nit is joined with: that what it is joined with relates to good, may be\nseen by refined reason. But since goods are innumerable, and each\nascends to its greatest, and descends to its least, as by the steps of a\nladder, and also, according to its progression and quality, varies its\nname, it is difficult for any but the wise to see the relation of good\nand truth to their objects, and their conjunction in them. That\nnevertheless there is not any good without truth, nor any truth without\ngood, is manifest from common perception, provided it be first\nacknowledged that every thing in the universe has relation to good and\ntruth; as was shewn in the foregoing article, n. 84, 85. That there is\nneither solitary good nor solitary truth, may be illustrated and at the\nsame time confirmed by various considerations; as by the following: that\nthere is no essence without a form, nor any form without an essence; for\ngood is an essence or _esse_; and truth is that by which the essence is\nformed and the _esse_ exists. Again in a man (_homo_) there are the will\nand the understanding. Good is of the will, and truth is of the\nunderstanding; and the will alone does nothing but by the understanding;\nnor does the understanding alone do anything but from the will. Again,\nin a man there are two fountains of bodily life, the heart and the\nlungs. The heart cannot produce any sensitive and moving life without\nthe respiring lungs; neither can the lungs without the heart. The heart\nhas relation to good, and the respiration of the lungs to truth: there\nis also a correspondence between them. The case is similar in all the\nthings of the mind and of the body belonging to him; but we have not\nleisure to produce further confirmations in this place; therefore the\nreader is referred to the ANGELIC WISDOM CONCERNING THE DIVINE\nPROVIDENCE, n. 3-16, where this subject is more fully confirmed and\nexplained in the following order: I. That the universe with all its\ncreated subjects, is from the divine love by the divine wisdom; or, what\nis the same thing, from the divine good by the divine truth. II. That\nthe divine good and the divine truth proceed as a one from the Lord.\nIII. That this one, in a certain image, is in every created thing. V.\nThat good is not good, only so far as it is united with truth; and that\ntruth is not truth, only so far as it is united with good. VII. That the\nLord doesn't suffer that any thing should be divided; wherefore a man\nmust either be in good and at the same time in truth, or in evil and at\nthe same time in falsehood: not to mention several other considerations.\n\n88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR\nTRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSE\nTWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOIN\nTHEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct idea\nbe acquired concerning these principles; because on such idea depends\nall knowledge respecting the essential origin of conjugial love: for, as\nwill be seen presently, the truth of good, or truth grounded on good, is\nmale (or masculine), and the good of truth, or good grounded in that\ntruth, is female (or feminine): but this may be comprehended more\ndistinctly, if instead of good we speak of love, and instead of truth we\nspeak of wisdom; which are one and the same, as may be seen above, n.\n84. Wisdom cannot exist with a man but by means of the love of growing\nwise; if this love be taken away, it is altogether impossible for him to\nbecome wise. Wisdom derived from this love is meant by the truth of\ngood, or by truth grounded in good: but when a man has procured to\nhimself wisdom from that love, and loves it in himself, or himself for\nits sake, he then forms a love which is the love of wisdom, and is meant\nby the good of truth, or by good grounded in that truth. There are\ntherefore two loves belonging to a man, whereof one, which is prior, is\nthe love of growing wise; and the other, which is posterior, is the love\nof wisdom: but this latter love if it remains with man, is an evil love,\nand is called self-conceit, or the love of his own intelligence. That it\nwas provided from creation, that this love should be taken out of the\nman, lest it should destroy him, and should be transferred to the woman,\nfor the effecting of conjugial love, which restores man to integrity,\nwill be confirmed in the following pages. Something respecting those two\nloves, and the transfer of the latter to the woman, may be seen above,\nn. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. If\ntherefore instead of love is understood good, and instead of wisdom\ntruth, it is evident, from what has been already said, that there exists\nthe truth of good, or truth grounded in good, and from this the good of\ntruth, or good grounded in that truth.\n\n89. The reason why in these two principles there is implanted from\ncreation an inclination to join themselves together into a one, is\nbecause the one was formed from the other; wisdom being formed from the\nlove of growing wise, or truth being formed from good; and the love of\nwisdom being formed from that wisdom, or the good of truth from that\ntruth; from which formation it may be seen, that there is a mutual\ninclination to re-unite themselves, and to join themselves together into\na one. This effect takes place with men who are in genuine wisdom, and\nwith women who are in the love of that wisdom in the husband; thus with\nthose who are in love truly conjugial. But concerning the wisdom which\nought to exist with the man, and which should be loved by the wife, more\nwill be said in what follows.\n\n90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH\nGROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, OR\nGOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the\nLord, the Creator and Supporter of the universe, there flows a perpetual\nunion of love and wisdom, or a marriage of good and truth, and that\ncreated subjects receive the influx, each according to its form, was\nshewn above, n. 84-86: but that the male from this marriage, or from\nthat union, receives the truth of wisdom, and that the good of love from\nthe Lord is conjoined thereto according to reception, and that this\nreception takes place in the intellect, and that hence the male is born\nto become intellectual, reason, by its own light, may discover from\nvarious particulars respecting him, especially from his affection,\napplication, manners, and form. It is discoverable from his AFFECTION,\nwhich is the affection of knowing, of understanding, and of growing\nwise; the affection of knowing takes place in childhood, the affection\nof understanding in youth and in the entrance upon manhood, and the\naffection of growing wise takes place from the entrance upon manhood\neven to old age; from which it is evident, that his nature or peculiar\ntemper is inclinable to form the intellect; consequently that he is born\nto become intellectual: but as this cannot be effected except by means\nof love, therefore the Lord adjoins love to him according to his\nreception; that is, according to his intention in desiring to grow wise.\nThe same is discoverable from his APPLICATION, which is to such things\nas respect the intellect, or in which the intellect is predominant;\nseveral of which relate to public offices and regard the public good.\nThe same is discoverable too from his MANNERS, which are all grounded in\nthe intellect as a ruling principle; in consequence whereof the actions\nof his life, which are meant by manners, are rational; and if not, still\nhe is desirous they should appear so; masculine rationality is also\ndiscernible in every one of his virtues. Lastly, the same is\ndiscoverable from his FORM, which is different and totally distinct from\nthe female form; on which subject see also what was said above, n. 33.\nAdd to this, that the principle of prolification is in him, which is\nderived from the intellect alone; for it is from truth grounded in good\nin the intellect: that the principle of prolification is from this\nsource may be seen in the following pages.\n\n91. But that the female is born to be a subject of the will (_ut sit\nvoluntaria_), yet a subject of the will as grounded in the intellectual\nprinciple of the man, or what is the same, to be the love of the man's\nwisdom, because she was formed through his wisdom, (on which subject see\nabove, n. 88, 89,) may also appear from the female's affection,\napplication, manners, and form. From her AFFECTION, which is the\naffection of loving knowledge, intelligence, and wisdom; nevertheless\nnot in herself but in the man; and thus of loving the man: for the man\n(_vir_) cannot be loved merely on account of his form, in that he\nappears as a man (_homo_), but on account of the talent with which he is\ngifted, which causes him to be a man. From her APPLICATION; in that it\nis to such manual works as knitting, needlework, and the like, serving\nfor ornament, both to decorate herself and to exalt her beauty: and\nmoreover from her application to various domestic duties, which connect\nthemselves with the duties of men, which, as was said, relate to public\noffices. They are led to these duties from an inclination to marriage,\nthat they may become wives, and thereby one with their husbands. That\nthe same is also discoverable from their MANNERS and FORM, needs no\nexplanation.\n\n92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD,\nTHE LOVE OF THE SEX AND CONJUGIAL LOVE ARE DERIVED. That good and truth\nare the universals of creation, and thence are in all created subjects;\nand that they are in created subjects according to the form of each; and\nthat good and truth proceed from the Lord not as two but as one, was\nshewn above, n. 84-87: from these considerations it follows, that the\nUNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the\nuniverse from its primaries to its ultimates; thus from angels even to\nworms. The reason why such a sphere of the marriage of good and truth\nproceeds from the Lord, is, because it is also the sphere of\npropagation, that is, of prolification and fructification; and this\nsphere is the same with the divine providence relating to the\npreservation of the universe by successive generations. Now since this\nuniversal sphere, which is that of the marriage of good and truth, flows\ninto its subjects according to the form of each, see n. 86, it follows\nthat the male receives it according to his form, thus in the intellect,\nbecause he is in an intellectual form; and that the female receives it\naccording to her form, thus in the will, because she is a form of the\nwill grounded in the intellect of the man; and since that sphere is also\nthe sphere of prolification, it follows that hence is the love of the\nsex.\n\n93. The reason why conjugial love also is from this same source, is,\nbecause that sphere flows into the form of wisdom with men, and also\nwith angels; for a man may increase in wisdom to the end of his life in\nthe world, and afterwards to eternity in heaven; and in proportion as he\nincreases in wisdom, his form is perfected; and this form receives not\nthe love of the sex, but the love of one of the sex; for with one of the\nsex it may be united to the inmost principles in which heaven with its\nfelicities consists, and this union is conjugial love.\n\n94. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, AND\nHENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, and\nbecomes more and more interiorly natural, and in proportion as he loves\nintelligence he becomes rational, and afterwards, if he loves wisdom, he\nbecomes spiritual. What the wisdom is by which a man becomes spiritual,\nwill be shewn in the following pages, n. 130. Now as a man advances from\nknowledge into intelligence, and from intelligence into wisdom, so also\nhis mind changes its form; for it is opened more and more, and conjoins\nitself more nearly with heaven, and by heaven with the Lord; hence it\nbecomes more enamored of truth, and more desirous of the good of life.\nIf therefore he halts at the threshold in the progression to wisdom, the\nform of his natural mind remains; and this receives the influx of the\nuniversal sphere, which is that of the marriage of good and truth, in\nthe same manner as it is received by the inferior subjects of the animal\nkingdom--beasts and birds; and as these are merely natural, the man in\nsuch case becomes like them, and thereby loves the sex just as they do.\nThis is what is meant by the assertion,--the love of the sex belongs to\nthe external or natural man, and hence it is common to every animal.\n\n95. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OR SPIRITUAL MAN;\nAND HENCE THIS LOVE IS PECULIAR TO MAN. The reason why conjugial love\nbelongs to the internal or spiritual man is, because in proportion as a\nman becomes more intelligent and wise, in the same proportion he becomes\nmore internal and spiritual, and in the same proportion the form of his\nmind is more perfected; and this form receives conjugial love: for\ntherein it perceives and is sensible of a spiritual delight, which is\ninwardly blessed, and a natural delight thence arising, which derives\nits soul, life, and essence from the spiritual delight.\n\n96. The reason why conjugial love is peculiar to man, is because he only\ncan become spiritual, he being capable of elevating his intellect above\nhis natural loves, and from that state of elevation of seeing them\nbeneath him, and of judging of their quality, and also of amending,\ncorrecting, and removing them. No other animal can do this; for the\nloves of other animals are altogether united with their inborn\nknowledge; on which account this knowledge cannot be elevated into\nintelligence, and still less into wisdom; in consequence of which every\nother animal is led by the love implanted in his knowledge, as a blind\nperson is led through the streets by a dog. This is the reason which\nconjugial love is peculiar to man; it may also be called native and near\nakin to him; because man has the faculty of growing wise, with which\nfaculty this love is united.\n\n97. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THE SEX AS A GEM IN\nITS MATRIX. As this however is merely a comparison, we will explain it\nin the article which immediately follows: this comparison also\nillustrates what was shown just above, n. 94, 95,--that the love of the\nsex belongs to the external or natural man, and conjugial love to the\ninternal or spiritual man.\n\n98. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIN OF CONJUGIAL\nLOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE AN EXTERNAL NATURAL\nPRINCIPLE, IN WHICH AN INTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. The\nsubject here treated of is love truly conjugial, and not ordinary love,\nwhich also is called conjugial, and which with some is merely the\nlimited love of the sex. Love truly conjugial exists only with those who\ndesire wisdom, and who consequently advance more and more into wisdom.\nThese the Lord foresees, and provides for them conjugial love; which\nlove indeed commences with them from the love of the sex, or rather by\nit; but still it does not originate in it; for it originates in\nproportion to the advancement in wisdom and the dawning of the light\nthereof in man; for wisdom and that love are inseparable companions. The\nreason why conjugial love commences by the love of the sex is, because\nbefore a suitable consort is found, the sex in general is loved and\nregarded with a fond eye, and is treated with civility from a moral\nground: for a young man has to make his choice; and while this is\ndetermining, from an innate inclination to marriage with one, which lies\nconcealed in the interiors of his mind, his external receives a gentle\nwarmth. A further reason is, because determinations to marriage are\ndelayed from various causes even to riper years, and in the mean time\nthe beginning of that love is as lust; which with some actually goes\nastray into the love of the sex; yet with them it is indulged no further\nthan may be conducive to health. This, however, is to be understood as\nspoken of the male sex, because it has enticements which actually\ninflame it; but not of the female sex. From these considerations it is\nevident that the love of the sex is not the origin of love truly\nconjugial; but that it is its first rudiment in respect to time, yet not\nin respect to end; for what is first in respect to end, is first in the\nmind and its intention, because it is regarded as primary; but to this\nfirst there is no approaching unless successively through mediums, and\nthese are not first in themselves, but only conducive to what is first\nin itself.\n\n99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THE LOVE OF THE SEX\nINVERTS ITSELF AND BECOMES THE CHASTE LOVE OF THE SEX. It is said that\nin this case the love of the sex inverts itself; because while conjugial\nlove is coming to its origin, which is in the interiors of the mind, it\nsees the love of the sex not before itself but behind, or not above\nitself but beneath, and thus as somewhat which it passes by and leaves.\nThe case herein is similar to that of a person climbing from one office\nto another through a great variety, till he reaches one which exceeds\nthe rest in dignity; when he looks back upon the offices through which\nhe had passed, as behind or beneath him; or as when a person intends a\njourney to the palace of some king, after his arrival at his journey's\nend, he inverts his view in regard to the objects which he had seen in\nthe way. That in this case the love of the sex remains and becomes\nchaste, and yet, to those who are principled in love truly conjugial, is\nsweeter than it was before, may be seen from the description given of it\nby those in the spiritual world, in the two MEMORABLE RELATIONS, n. 44,\nand 55.\n\n100. XI. THE MALE AND THE FEMALE WERE CREATED TO BE THE ESSENTIAL FORM\nOF THE MARRIAGE OF GOOD AND TRUTH. The reason for this is, because the\nmale was created to be the understanding of truth, thus truth in form;\nand the female was created to be the will of good, thus good in form;\nand there is implanted in each, from their inmost principles, an\ninclination to conjunction into a one, as may be seen above, n. 88; thus\nthe two make one form, which emulates the conjugial form of good and\ntruth. It is said to emulate it, because it is not the same, but is like\nit; for the good which joins itself with the truth belonging to the man,\nis from the Lord immediately; whereas the good of the wife, which joins\nitself with the truth belonging to the man, is from the Lord mediately\nthrough the wife; therefore there are two goods, the one internal, the\nother external, which join themselves with the truth belonging to the\nhusband, and cause him to be constantly in the understanding of truth,\nand thence in wisdom, by love truly conjugial: but on this subject more\nwill be said in the following pages.\n\n101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR INMOST PRINCIPLES, AND\nTHENCE IN WHAT IS DERIVED FROM THOSE PRINCIPLES, IN PROPORTION AS THE\nINTERIORS OF THEIR MINDS ARE OPENED. There are three things of which\nevery man consists, and which follow in an orderly connection,--the\nsoul, the mind, and the body: his inmost is the soul, his middle is the\nmind, and his ultimate is the body. Every thing which flows from the\nLord into a man, flows into his inmost principle, which is the soul, and\ndescends thence into his middle principle, which is the mind, and\nthrough this into his ultimate principle, which is the body. Such is the\nnature of the influx of the marriage of good and truth from the Lord\nwith man: it flows immediately into his soul, and thence proceeds to the\nprinciples next succeeding, and through these to the extreme or\noutermost: and thus conjointly all the principles constitute conjugial\nlove. From an idea of this influx it is manifest, that two married\npartners are the form of conjugial love in their inmost principles, and\nthence in those derived from the inmost.\n\n102. But the reason why married partners become that form in proportion\nas the interiors of their minds are opened, is, because the mind is\nsuccessively opened from infancy even to extreme old age: for a man is\nborn corporeal: and in proportion as the mind is opened proximately\nabove the body, he becomes rational; and in proportion as his rational\nprinciple is purified, and as it were drained of the fallacies which\nflow in from the bodily senses, and of the concupiscences which flow in\nfrom the allurements of the flesh, in the same proportion it is opened;\nand this is affected solely by wisdom: and when the interiors of the\nrational mind are open, the man becomes a form of wisdom; and this form\nis the receptacle of love truly conjugial. \"The wisdom which constitutes\nthis form, and receives this love, is rational, and at the same time\nmoral, wisdom: rational wisdom regards the truths and goods which appear\ninwardly in man, not as its own, but as flowing in from the Lord; and\nmoral wisdom shuns evils and falses as leprosies, especially the evils\nof lasciviousness, which contaminate its conjugial love.\"\n\n       *       *       *       *       *\n\n103. To the above I shall add two MEMORABLE RELATIONS: the FIRST is\nthis. One morning before sun-rise I was looking towards the east in the\nspiritual world, and I saw four horsemen as it were issuing from a cloud\nrefulgent with the flame of the dawning day. On their heads they had\ncrested helmets, on their arms as it were wings, and around their bodies\nlight orange-colored tunics; thus clad as for expedition, they rose in\ntheir seats, and gave their horses the reins, which thus ran as if they\nhad had wings to their feet. I kept my eye fixed on their course or\nflight, desiring to know where they were going; and lo! three of the\nhorsemen took their direction towards three different quarters, the\nsouth, the west, and the north; and the fourth in a short space of time\nhalted in the east. Wondering at all this, I looked up into heaven, and\ninquired where those horsemen were going? I received for answer, \"To the\nwise men in the kingdoms of Europe, who with clear reasoning and acute\ndiscernment discuss the subjects of their investigation, and are\ndistinguished above the rest for their genius, that they may assemble\ntogether and explain the secret RESPECTING THE ORIGIN OF CONJUGIAL LOVE,\nAND RESPECTING ITS VIRTUE OR POTENCY.\"\n\nIt was then said from heaven, \"Wait awhile, and you will see\ntwenty-seven chariots; three, in which are Spaniards; three, in which\nare Frenchmen; three, in which are Italians; three, in which are\nGermans; three, in which are Dutchmen or Hollanders; three, in which are\nEnglishmen; three, in which are Swedes; three, in which are Danes; and\nthree, in which are Poles.\" In about two hours I saw the chariots, drawn\nby horses of a pale-red color, with remarkable trappings: they passed\nrapidly along towards a spacious house in the confines of the east and\nsouth, around which all alighted from their several chariots, and\nentered in with much confidence. Then it was said to me, \"Go, and do you\nalso enter, and you will hear.\" I went and entered: and on examining the\nhouse within, I saw that it was square, the sides looking to the four\nquarters: in each side there were three high windows of crystalline\nglass, the frames of which were of olive-wood; on each side of the\nframes were projections from the walls, like chambers vaulted above, in\nwhich there were tables. The walls of these chambers were of cedar, the\nroof of the noble almug wood, and the floor of poplar boards. Near the\neastern wall, where no windows were seen, there was set a table overlaid\nwith gold, on which was placed a TURBAN set with precious stones, which\nwas to be given as a prize or reward to him who should by investigation\ndiscover the secret about to be proposed. While my attention was\ndirected to the chamber projections like closets near the windows, I saw\nfive men in each from every kingdom of Europe, who were prepared and\nwaiting to know the object for the exercise of their judgements. An\nangel then presented himself in the middle of the palace, and said, \"The\nobject for the exercise of your judgements shall be RESPECTING THE\nORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY.\nInvestigate this and decide upon it; and write your decision on a piece\nof paper, and put it into the silver urn which you see placed near the\ngolden table, and subscribe the initial letter of the kingdom from which\nyou come; as F for French, B for Batavians or Hollanders, I for\nItalians, E for English, P for Poles, G for German, H for Spaniards\n(_Hispani_), D for Danes, S for Swedes.\" As he said this, the angel\ndeparted, saying, \"I will return.\" Then the five men, natives of the\nsame country, in each closet near the windows, took into consideration\nthe proposed subject, examined it attentively, and came to a decision\naccording to their respective talents and powers of judgement, which\nthey wrote on a piece of paper, and placed it in the silver urn, having\nfirst subscribed the initial letter of their kingdom. This business\nbeing accomplished in about three hours, the angel returned and drew the\npapers in order from the urn, and read them before the assembly.\n\n104. From the FIRST PAPER which he happened to lay hold of, he read as\nfollows; \"We five, natives of the same country, in one closet have\ndecreed that the origin of conjugial love is from the most ancient\npeople in the golden age, and that it was derived to them from the\ncreation of Adam and his wife; hence is the origin of marriages, and\nwith marriages the origin of conjugial love. The virtue or potency of\nconjugial love we derive from no other source than climate or situation\nin regard to the sun, and the consequent heat of the country; and we are\nconfirmed in this sentiment, not by vain conjectures of reason, but by\nevident proofs of experience, as by the case of the people who live\nunder the line, or the equinoctial, where the heat of the day is\nintense, and by the case of those who live nearer to the line, or more\ndistant from it; and also from the co-operation of the sun's heat with\nthe vital heat in the living creatures of the earth and the fowls of\nheaven, in the time of spring during prolification. Moreover, what is\nconjugial love but heat, which becomes virtue or potency, if the heat\nsupplied from the sun be added to it?\" To this decision was subscribed\nthe letter H, the initial of the kingdom from which they were.\n\n105. After this he put his hand into the urn a SECOND TIME, and took out\na paper from which he read as follows: \"We, natives of the same country,\nin our lodge have agreed that the origin of conjugial love is the same\nwith the origin of marriages, which were sanctioned by laws in order to\nrestrain man's innate concupiscences prompting him to adultery, which\nruins the soul, defiles the reason, pollutes the morals, and infects the\nbody with disease: for adultery is not human but bestial, not rational\nbut brutish, and thus not in any respect Christian but barbarous: with a\nview to the condemnation of such adultery, marriages originated, and at\nthe same time conjugial love. The case is the same with the virtue or\npotency of this love; for it depends on chastity, which consists in\nabstaining from the rovings of whoredom: the reason is, because virtue\nor potency, with him who loves his married partner alone, is confined to\none, and is thus collected and as it were concentrated; and then it\nbecomes refined like a quintessence from which all defilement is\nseparated, which would otherwise be dispersed and cast away in every\ndirection. One of us five, who is a priest, has also added\npredestination as a cause of that virtue or potency, saying, 'Are not\nmarriages predestinated? and this being the case, are not the progeny\nthence issuing and the means conducive thereto, predestinated also?' He\ninsisted on adding this cause because he had sworn to it.\" To this\ndecision was subscribed the letter B. On hearing it, a certain spirit\nobserved with a smile, \"How fair an apology is predestination for\nweakness or impotence!\"\n\n106. Presently he drew from the urn a THIRD PAPER, from which he read as\nfollows: \"We, natives of the same country, in our department have\ndeliberated concerning the causes of the origin of conjugial love, and\nhave seen this to be the principal, that it is the same with the origin\nof marriage, because conjugial love had no existence before marriage;\nand the ground of its existence is, that when any one is desperately in\nlove with a virgin, he desires in heart and soul to possess her as being\nlovely above all things; and as soon as she betroths herself to him he\nregards her as another self. That this is the origin of conjugial love,\nis clearly manifest from the fury of every man against his rivals, and\nfrom the jealousy which takes place in case of violation. We afterwards\nconsidered the origin of the virtue or potency of this love; and the\nsentiments of three prevailed against the other two, viz., that virtue\nor potency with a married partner arises from some degree of\nlicentiousness with the sex. They affirmed that they knew from\nexperience that the potency of the love of the sex is greater than the\npotency of conjugial love.\" To this decision was subscribed the letter\nI. On hearing it, there was a cry from the table, \"Remove this paper and\ntake another out of the urn.\"\n\n107. And instantly he drew out a FOURTH, from which he read as follows:\n\"We, natives of the same country, under our window have come to this\nconclusion, that the origin of conjugial love and of the love of the sex\nis the same, the former being derived from the latter; only that the\nlove of the sex is unlimited, indeterminate, loose, promiscuous, and\nroving; whereas conjugial love is limited, determinate, fixed, regular,\nand constant; and that this love therefore has been sanctioned and\nestablished by the prudence of human wisdom as necessary to the\nexistence of every empire, kingdom, commonwealth, and even society; for\nwithout it men would wander like droves of cattle in fields and forests,\nwith harlots and ravished females, and would fly from one habitation to\nanother to avoid the bloody murders, violations, and depredations,\nwhereby the whole human race would be in danger of being extirpated.\nThis is our opinion concerning the origin of conjugial love. But the\nvirtue or potency of conjugial love we deduce from an uninterrupted\nstate of bodily health continuing from infancy to old age; for the man\nwho always retains a sound constitution and enjoys a continual freedom\nfrom sickness, feels his vigor unabated, while his fibres, nerves,\nmuscles, and sinews, are neither torpid, relaxed, nor feeble, but retain\nthe full strength of their powers: farewell.\" To this decision was\nsubscribed the letter E.\n\n108. FIFTHLY, he drew a paper out of the urn, from which he read as\nfollows: \"We, natives of the same country, at our table, from the\nrationality of our minds, have examined into the origin of conjugial\nlove and of its virtue or potency; and from all the considerations which\nhave presented themselves, we have seen and concluded upon no other\norigin of conjugial love than this: that every man, from incentives and\nconsequent incitements which are concealed in the interiors of his mind\nand body, after indulging in various desires of his eyes, at length\nfixes his mind and inclination on one of the female sex, until his\npassion is determined entirely to her: from this moment his warmth is\nenkindled more and more, until at length it becomes a flame; in this\nstate the inordinate love of the sex is banished, and conjugial love\ntakes its place. A youthful bridegroom under the influence of this\nflame, knows no other than that the virtue or potency of this love will\nnever cease; for he wants experience and therefore knowledge respecting\na state of the failure of his powers, and of the coldness of love which\nthen succeeds to delights: conjugial love therefore has its origin in\nthis first ardor before the nuptial ceremony, and from the same source\nit derives its virtue or potency; but this virtue or potency changes its\naspect after the nuptial ceremony, and decreases and increases; yet\nstill it continues with regular changes, or with decrease and increase,\neven to old age, by means of prudent moderation, and by restraining the\nlibidinous desires which burst forth from the lurking places of the mind\nnot yet thoroughly purified: for libidinous desire precedes wisdom. This\nis our judgement concerning the origin and continuance of conjugial\nvirtue or potency.\" To this decision was subscribed the letter P.\n\n109. SIXTHLY, he drew out a paper, from which he read as follows: \"We,\nnatives of the same country, from the fellowship subsisting among us,\nhave attentively considered the causes of the origin of conjugial love,\nand have agreed in assigning two; one of which is the right education of\nchildren, and the other the distinct possession of inheritances. We have\nassigned these two, because they aim at and regard the same end, which\nis the public good: and this end is obtained, because infants conceived\nand born from conjugial love become proper and true children; and these\nin consequence of the natural love of the parents, exalted by the\nconsideration of their offspring being legitimate, are educated to be\nheirs of all their parents' possessions both spiritual and natural. That\nthe public good is founded on a right education of children and on a\ndistinct possession of inheritances, is obvious to reason. Of the love\nof the sex and conjugial love, the latter appears as if it were one with\nthe former, but it is distinctly different; neither is the one love near\nto the other, but within it; and what is within is more excellent than\nwhat is without: and we have seen that conjugial love from creation is\nwithin, and lies hid in the love of the sex, just as an almond does in\nits shell; therefore when conjugial love comes out of its shell, which\nis the love of the sex, it glitters before the angels like a gem, a\nberyl, and astroites. The reason of this is, because on conjugial love\nis inscribed the safety of the whole human race, which we conceive to be\nunderstood by the public good. This is our judgement respecting the\norigin of this love. With respect to the origin of its virtue or\npotency, from a consideration of its causes, we have concluded it to be\nthe development and separation of conjugial love from the love of the\nsex, which is effected by wisdom on the man's part, and by the love of\nthe man's wisdom on the part of the wife: for the love of the sex is\ncommon to man and beast; whereas conjugial love is peculiar to men:\ntherefore so far as conjugial love is developed and separated from the\nlove of the sex, so far a man is a man and not a beast; and a man\nacquires virtue or potency from his love, as a beast does from his.\" To\nthis decision was subscribed the letter G.\n\n110. SEVENTHLY, he drew out a paper from which he read as follows: \"We,\nnatives of the same country, in the chamber under the light of our\nwindow, have found our thoughts and thence our judgements exhilarated by\nmeditating on conjugial love; for who is not exhilarated by this love,\nwhich, while it prevails in the mind, prevails also through the whole\nbody? We judge of the origin of this love from its delights; for who in\nany case knows or has known the trace of any love except from its\ndelight and pleasurableness? The delights of conjugial love in their\norigins are felt as beatitudes, satisfactions, and happinesses, in their\nderivations as pleasantnesses and pleasures, and in their ultimates as\nsuperlative delights. The love of the sex therefore originates when the\ninteriors of the mind, and thence the interiors of the body, are opened\nfor the influx of those delights; but conjugial love originated at the\ntime when, from entering into marriage engagements, the primitive sphere\nof that love ideally promoted those delights. The virtue or potency of\nthis love arises from its passing, with its inmost principles, from the\nmind into the body; for the mind, by derivation from the head, is in the\nbody, while it feels and acts, especially when it is delighted from this\nlove: hence we judge of the degrees of its potency and the regularity of\nits alterations. Moreover we also deduce the virtue of potency from the\nstock whence a man is descended: if this be noble on the father's side,\nit becomes also by transmission noble with his offspring. That such\nnobility is generated, inherited and descends by transmission, is\nagreeable to the dictates of reason supported by experience.\" To this\ndecision was subscribed the letter F.\n\n111. From the paper which came forth the EIGHTH in order, he read as\nfollows: \"We, natives of the same country, in our place of assembly have\nnot discovered the real origin of conjugial love, because it lies deeply\nconcealed in the sacred repositories of the mind. The most consummate\nvision cannot, by any intellectual effort, reach that love in its\norigin. We have made many conjectures; but after the vain exertion of\nsubtle inquiry, we have been in doubt whether our conjectures might not\nbe called rather trifling than judicious; therefore whoever is desirous\nto extract the origin of that love from the sacred repositories of his\nmind, and to exhibit it clearly before his eyes, let him go to\n_Delphos_. We have contemplated that love beneath its origin, and have\nseen that in the mind it is spiritual, and as a fountain from which a\nsweet stream flows, whence it descends into the breast, where it becomes\ndelightful, and is called bosom love, which in itself is full of\nfriendship and confidence, from a full inclination to reciprocality; and\nthat when it has passed the breast, it becomes genial love. These and\nsimilar considerations, which a young man revolves in his mind while he\nis determining his choice to one of the sex, kindle in his heart the\nfire of conjugial love; which fire, as it is the primitive of that love\nis its origin. In respect to the origin of its virtue or potency, we\nacknowledge no other than that love itself, they being inseparable\ncompanions, yet still they are such that sometimes the one precedes and\nsometimes the other. When the love precedes and the virtue or potency\nfollows it, each is noble because in this case potency is the virtue of\nconjugial love; but if the potency precedes and the love follows, each\nis then ignoble; because in this case the love is subordinate to carnal\npotency; we therefore judge of the quality of each from the order in\nwhich the love descends or ascends, and thus proceeds from its origin to\nits proposed end.\" To this decision was subscribed the letter D.\n\n112. Lastly, or NINTHLY, he took up a paper, from which he read as\nfollows: \"We, natives of the same country, in our council-chamber have\nexercised our judgement on the two points proposed, viz., the origin of\nconjugial love, and the origin of its virtue or potency. In the\nsubtleties of inquiry respecting the origin of conjugial love, in order\nto avoid obscurity in our reasonings, we have distinguished between the\nlove of the sex as being spiritual, natural, and carnal; and by the\nspiritual love of the sex we have understood love truly conjugial,\nbecause this is spiritual; and by the natural love of the sex we have\nunderstood polygamical love, because this is natural; and by the merely\ncarnal love of the sex we have understood adulterous love because this\nis merely carnal. In exercising our judgements to examine into love\ntruly conjugial, we have clearly seen that this love exists only between\none male and one female, and that from creation it is celestial and\ninmost, the soul and father of all good loves, being inspired into the\nfirst parents, and capable of being inspired into Christians; it is also\nof such a conjunctive nature that by it two minds may become one mind,\nand two men (_homines_) as it were one man (_homo_); which is meant by\nbecoming one flesh. That this love was inspired at creation, is plain\nfrom these words in the book of creation, '_And a man shall leave father\nand mother, and shall cleave to his wife; and they shall be one flesh_,'\nGen. ii. 24. That it can be inspired into Christians, is evident from\nthese words, '_Jesus said, Have ye not read, that he who made them from\nthe beginning, made them male and female, and said, For this cause shall\na man leave father and mother, and shall cleave to his wife; and they\ntwo shall be one flesh? Wherefore they are no longer two but one\nflesh_,' Matt. xix. 4-6. So far in regard to the origin of conjugial\nlove: but as to the origin of the virtue or potency of love truly\nconjugial, we conceive it to proceed from a similitude of minds and\nunanimity; for when two minds are conjugially united, their thoughts\nspiritually kiss each other, and these inspire into the body their\nvirtue or potency.\" To this decision was subscribed the letter S.\n\n113. There were standing behind an oblong stage in the palace, erected\nbefore the doors, some strangers from Africa, who cried out to the\nnatives of Europe, \"Permit one of us to deliver his sentiments\nrespecting the origin of conjugial love, and respecting its virtue or\npotency.\" And immediately all the tables gave signs of assent with their\nhands. Then one of them entered and stood at the table on which the\nturban was placed, and said, \"You Christians deduce the origin of\nconjugial love from love itself; but we Africans deduce it from the God\nof heaven and earth. Is not conjugial love a chaste, pure, and holy\nlove? Are not the angels of heaven principled therein? Is not the whole\nhuman race, and thence the whole angelic heaven, the seed of that love?\nAnd can such super-eminent principle derive its existence from any other\nsource than from God himself, the Creator and Preserver of the universe?\nYou Christians deduce conjugial virtue or potency from various causes\nrational and natural; but we Africans deduce it from the state of man's\nconjunction with the God of the universe. This state we call a state of\nreligion; but you call it a state of the church: for when the love is\nderived from that state, and is fixed and permanent, it must needs\nproduce its own virtue, which resembles it, and thus also is fixed and\npermanent. Love truly conjugial is known only to those few who live near\nto God; consequently the potency of that love is known to none else.\nThis potency is described by the angels in the heavens as the delight of\na perpetual spring.\"\n\n114. As he said these word, the whole assembly arose, and lo! behind the\ngolden table on which lay the turban, there appeared a window that had\nnot before been seen; and through it was heard a voice, saying, \"THE\nAFRICAN IS TO HAVE THE TURBAN.\" The angel then gave it into his hand,\nbut did not place it upon his head; and he went home with it. The\ninhabitants of the kingdoms of Europe then left the assembly and entered\ntheir chariots, in which they returned to their respective societies.\n\n115. THE SECOND MEMORABLE RELATION. Awaking from sleep at midnight, I\nsaw at some elevation towards the east an angel holding in his right\nhand a paper, which appeared extremely bright, being illuminated by the\nlight flowing from the sun. In the middle of the paper there was written\nin golden letters, THE MARRIAGE OF GOOD AND TRUTH. From the writing\nthere darted forth a splendor which formed a wide circle about the\npaper. This circle or encompassing splendor appeared like the early dawn\nin spring. After this I saw the angel descending with the paper in his\nhand; and as he descended the paper became less and less lucid, and the\nwriting, which was THE MARRIAGE OF GOOD AND TRUTH, changed from a golden\ninto a silver color, afterwards into a copper color, next into an iron\ncolor, and at length into the color of iron and copper rust: finally, I\nsaw the angel enter an obscure mist, and through the mist descend upon\nthe ground; and here I did not see the paper, although he still held it\nin his hand. This happened in the world of spirits, in which all men\nfirst assemble after their decease. The angel then said to me, \"Ask\nthose who come hither whether they see me, or anything in my hand.\"\nThere came a great number; one company from the east, another from the\nsouth, another from the west, and another from the north; and I asked\nthose who came from the east and from the south, who in the world had\napplied themselves to literary pursuits, \"Do you see any one here with\nme, and anything in his hand?\" They all said, \"No.\" I then put the same\nquestion to those who came from the west and from the north, who in the\nworld had believed in the words of the learned; and these gave the same\nanswer: nevertheless the last of them, who in the world had been\nprincipled in simple faith grounded in charity, or in some degree of\ntruth grounded in good, when the rest were gone away, said, that they\nsaw a man with a paper, the man in a graceful dress, and the paper with\nletters written upon it: and when they applied their eyes nearer to it,\nthey said that they could read these words, _The marriage of good and\ntruth_; and they addressed the angel, intreating him to explain to them\nthe meaning of the writing. He said, \"All things in the whole heaven and\nin the whole world, are a marriage of good and truth; for all things\nwhatever, both those which live and communicate life and those which do\nnot live and do not communicate life, were created from and into the\nmarriage of good and truth. There does not exist anything which was\ncreated into truth alone, or any thing which was created into good\nalone: solitary good or solitary truth is not any thing; but by marriage\nthey exist and become something which derives its nature and quality\nfrom that of the marriage. In the Lord the Creator are divine good and\ndivine truth in their very substance: the _esse_ of his substance is\ndivine good, and its _existere_ is divine truth: in him also they are in\ntheir very essential union; for in him they infinitely make a one: and\nsince these two in the Creator himself are a one, therefore also they\nare a one in all things created from him; hereby also the Creator is\nconjoined in an eternal covenant as of marriage with all things created\nfrom himself.\" The angel further said, that the Sacred Scripture, which\nproceeded immediately from the Lord, is in general and in particular a\nmarriage of good and truth; and since the church, which is formed by the\ntruth of doctrine, and religion, which is formed by the good of life\nagreeable to the truth of doctrine, are with Christians derived solely\nfrom the Sacred Scripture, therefore it may manifestly appear, that the\nchurch in general and in particular is a marriage of good and truth;\n(that this is the case, may be seen in the APOCALYPSE REVEALED, n. 373,\n483.) What has just been said concerning the marriage of good and truth,\nis applicable also to the MARRIAGE OF CHARITY AND FAITH; for good\nrelates to charity, and truth to faith. Some of the spirits\nabove-mentioned who did not see the angel and the writing, being still\nnear, and hearing these things, said in an under tone, \"_Yes, we also\ncomprehend what has been spoken_;\" but the angel then said to them,\n\"Turn aside a little from me and speak in like manner.\" They turned\naside, and then said aloud, \"_It is not so_.\" After this the angel spoke\nconcerning the MARRIAGE OF GOOD AND TRUTH with married pairs, saying,\nthat if their minds were in that marriage, the husband being truth, and\nthe wife the good thereof, they would both be in the delights of the\nblessedness and innocence, and thence in the happiness which the angels\nof heaven enjoy; and in this state the prolific principle of the husband\nwould be in a continual spring, and thereby in the endeavour and vigor\nof propagating its truth, and the wife would be in a continual reception\nthereof from a principle of love. The wisdom which husbands derive from\nthe Lord, is sensible of no greater delight than to propagate its\ntruths; and the love of wisdom which wives have from the Lord is\nsensible of no higher gratification than to receive those truths as it\nwere in the womb, and thus to conceive them, to carry them in the womb,\nand to bring them forth. Spiritual prolifications with the angels of\nheaven are of this sort; and if you are disposed to believe it, natural\nprolifications are also from the same origin. The angel, after a\nsalutation of peace, raised himself from the ground, and passing through\nthe mist ascended into heaven; and then the paper shone as before\naccording to the degrees of ascent; and behold! the circle, which before\nappeared as the dawn of day, descended and dispelled the mist which\ncaused darkness on the ground, and a bright sunshine succeeded.\n\nON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE.\n\n116. The reason why the marriage of the Lord and the church, together\nwith its correspondence, is here also treated of, is, because without\nknowledge and intelligence on this subject, scarcely any one can know,\nthat conjugial love in its origin is holy, spiritual, and celestial, and\nthat it is from the Lord. It is said indeed by some in the church, that\nmarriages have relation to the marriage of the Lord with the church; but\nthe nature and quality of this relationship is unknown, in order\ntherefore that this relationship may be exhibited to the understanding\nso as to be seen in some degree of light, it is necessary to treat\nparticularly of that holy marriage which has place with and in those who\nare the Lord's church. These also, and no others, are principled in love\ntruly conjugial. But for the better elucidation of this arcanum, it may\nbe expedient to consider the subject distinctly, as arranged under the\nfollowing articles: I. _The Lord in the Word is called the Bridegroom\nand Husband, and the church the bride and wife; and the conjunction of\nthe Lord with the church, and the reciprocal conjunction of the church\nwith the Lord, is called a marriage._ II. _The Lord is also called a\nFather, and the church, a mother._ III. _The offspring derived from the\nLord as a husband and father, and from the church as a wife and mother,\nare all spiritual; and in the spiritual sense of the Word are understood\nby sons and daughters, brothers and sisters, sons-in-law and\ndaughters-in-law, and by other names of relations._ IV. _The spiritual\noffspring, which are born from the Lord's marriage with the church are\ntruths and goods; truths, from which are derived understanding,\nperception, and all thought; and goods, from which are derived love,\ncharity, and all affection._ V. _From the marriage of good and truth,\nwhich proceeds from the Lord in the way of influx, man (homo) receives\ntruth, and the Lord conjoins good thereto; and thus the church is formed\nby the Lord with man._ VI. _The husband does not represent the Lord and\nthe wife the church; because both together, the husband and the wife,\nconstitute the church._ VII. _Therefore there is not a correspondence of\nthe husband with the Lord and of the wife with the church, in the\nmarriages of the angels in the heavens and of men on earth._ VIII. _But\nthere is a correspondence with conjugial love, semination,\nprolification, the love of infants, and similar things which exist in\nmarriages, and are derived from them._ IX. _The Word is the medium of\nconjunction, because it is from the Lord, and therefore is the Lord._ X.\n_The church is from the Lord, and exists with those who come to him, and\nlive according to his precepts._ XI. _Conjugial love is according to the\nstate of the church, because it is according to the state of wisdom with\nman (homo)._ XII. _And as the church is from the Lord, conjugial love is\nalso from him._ We proceed to the explanation of each article.\n\n117. I. THE LORD IN THE WORD IS CALLED THE BRIDEGROOM AND HUSBAND, AND\nTHE CHURCH THE BRIDE AND WIFE; AND THE CONJUNCTION OF THE LORD WITH THE\nCHURCH, AND THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LORD, IS\nCALLED A MARRIAGE. That the Lord in the Word is called the Bridegroom\nand Husband, and the church the bride and wife, may appear from the\nfollowing passages: \"_He that hath the BRIDE is the BRIDEGROOM; but the\nfriend of the BRIDEGROOM, who standeth and heareth him, rejoiceth with\njoy because of the BRIDEGROOM'S voice_,\" John iii. 29: this was spoken\nby John the Baptist concerning the Lord. \"_Jesus said, so long as the\nBRIDEGROOM is with them, the SONS OF THE NUPTIALS cannot fast: the days\nwill come when the BRIDEGROOM will be taken away from them, and then\nwill they fast_,\" Matt ix. 15; Mark ii. 19, 20; Luke v. 34, 35. \"_I saw\nthe holy city, New Jerusalem, prepared as a BRIDE adorned for HER\nHUSBAND_,\" Rev. xxi. 2. The New Jerusalem signifies the New Church of\nthe Lord, as may be seen in the APOCALYPSE REVEALED, n. 880, 881. \"_The\nangel said to John, Come, and I will shew thee the BRIDE, THE LAMB'S\nWIFE: and he shewed him the holy city, New Jerusalem_,\" Rev. xxi. 9, 10.\n\"_The time of the MARRIAGE OF THE LAMB is come, and HIS WIFE hath made\nherself ready. Blessed are those who are called to the supper of the\nMARRIAGE OF THE LAMB_,\" Rev. xix. 7, 9. The BRIDEGROOM, whom the five\nprepared virgins went forth to meet, and with WHOM they entered in to\nthe MARRIAGE, Matt. xxv. 1-10, denotes the Lord; as is evident from\nverse 13, where it is said, \"Watch, therefore; because ye know neither\nthe day nor the hour in which the SON OF MAN will come:\" not to mention\nmany passages in the prophets.\n\n118. II. THE LORD IS ALSO CALLED A FATHER, AND THE CHURCH, A MOTHER. The\nLord is called a Father, as appears from the following passages: \"_Unto\nus a child is born; unto us a son is given; and his name shall be\ncalled, Wonderful, Counsellor, GOD, THE FATHER OF ETERNITY, the Prince\nof Peace_,\" Isaiah ix. 6. \"_Thou, JEHOVAH, art OUR FATHER, our REDEEMER;\nthy name is from an age_,\" Isaiah lxiii. 16. Again, \"_Jesus said, He\nthat seeth ME, seeth the FATHER that sent ME_,\" John xii. 45. \"_If ye\nhave known ME, ye have known my FATHER also; and henceforth ye have\nknown him, and have seen him_,\" John xiv. 7. \"_Philip said, Shew us the\nFATHER: Jesus said unto him, He that seeth me, seeth the FATHER; how\nsayest them then, Shew us the FATHER_?\" John xiv. 8, 9. \"_Jesus said,\nThe FATHER and I are one_,\" John x. 30. \"_All things that the FATHER\nhath are MINE_,\" John xvi. 15; chap. xvii. 10. \"_The FATHER is in ME,\nand I IN THE FATHER_,\" John x. 38; chap, xiv 10, 11, 20. That the Lord\nand his Father are one, as the soul and the body are one, and that God\nthe Father descended from heaven, and assumed the human (nature or\nprinciple), to redeem and save men, and that his human nature is what is\ncalled the Son, and is said to be sent into the world, has been fully\nshewn in the APOCALYPSE REVEALED.\n\n119. The church is called a mother, as appears from the following\npassages: \"_Jehovah said, Contend with YOUR MOTHER: she is not MY WIFE,\nand I am not her HUSBAND_.\" Hosea ii. 2, 5. \"_Thou art thy MOTHER'S\ndaughter, that loatheth her HUSBAND_,\" Ezek. xvi. 45. \"_Where is the\nhill of thy MOTHER'S divorcement, whom I have put away_?\" Isaiah l. 1.\n\"_Thy MOTHER was like a vine planted by the waters, bearing fruit_,\"\nEzek. xix. 10; speaking of the Jewish church. \"_Jesus stretching out his\nhand to the disciples, said, MY MOTHER and my brethren are those who\nhear the Word of God, and do it_,\" Luke viii. 21; Matt. xii. 49, 50;\nMark iii. 33-35: the Lord's disciples means the church. \"_There was\nstanding at the cross of Jesus his mother: and Jesus seeing his mother\nand the disciple whom he loved, standing by, he saith unto his mother,\nWoman, behold thy son; and he saith to the disciple, Behold thy mother:\nwherefore from that hour the disciple took her unto his own_,\" John xix.\n25-27. This implies, that the Lord did not acknowledge Mary as a mother,\nbut the church; therefore he calls her Woman, and the disciple's mother.\nThe reason why the Lord called her the mother of this disciple, or of\nJohn, was, because John represented the church as to the goods of\ncharity, which are the church in real effect; therefore it is said, He\ntook her unto his own. Peter represented truth and faith, James charity,\nand John the works of charity, as may be seen in the APOCALYPSE\nREVEALED, n. 5, 6, 790, 798, 879; and the twelve disciples together\nrepresented the church as to all its constituent principles, as may be\nseen, Ibid, n. 233, 790, 903, 915.\n\n120. III. THE OFFSPRING DERIVED FROM THE LORD AS A HUSBAND AND FATHER,\nAND FROM THE CHURCH AS A WIFE AND MOTHER, ARE ALL SPIRITUAL; AND IN THE\nSPIRITUAL SENSE OF THE WORD ARE UNDERSTOOD BY SONS AND DAUGHTERS,\nBROTHERS AND SISTERS, SONS-IN-LAW, AND DAUGHTERS-IN-LAW, AND BY OTHER\nNAMES OF RELATIONS. That no other than spiritual offspring are born of\nthe Lord by the church, is a proposition which wants no demonstration,\nbecause reason sees it to be self-evident; for it is the Lord from whom\nevery good and truth proceeds, and it is the church which receives them\nand brings them into effect; and all the spiritual things of heaven and\nthe church relate to good and truth. Hence it is that sons and daughters\nin the Word, in its spiritual sense, signify truths and goods: sons,\ntruths conceived in the spiritual man, and born in, the natural; and\ndaughters, goods in like manner: therefore those who are regenerated by\nthe Lord, are called in the Word sons of God, sons of the kingdom, born\nof him; and the Lord called the disciples sons: the male child, that the\nwoman brought forth, and that was caught up to God, Rev. xii. 5, has a\nsimilar signification; see APOCALYPSE REVEALED, n. 543. Since daughters\nsignify goods of the church, therefore in the Word mention is so\nfrequently made of the daughter of Zion, the daughter of Jerusalem, the\ndaughter of Israel, and the daughter of Judah; by whom is signified not\nany daughter, but the affection of good, which is an affection of the\nchurch; see also APOCALYPSE REVEALED, n. 612. The Lord also calls those\nwho are of his church, brethren and sisters; see Matt. xii. 49, 50;\nchap. xxv. 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21.\n\n121. IV. THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROM THE LORD'S\nMARRIAGE WITH THE CHURCH, ARE TRUTHS AND GOODS; TRUTHS, FROM WHICH ARE\nDERIVED UNDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND GOODS, FROM\nWHICH ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. The reason why\ntruths and goods are the spiritual offspring, which are born of the Lord\nby the church, is, because the Lord is essential good and essential\ntruth, and these in him are not two but one; also, because nothing can\nproceed from the Lord but what is in him, and what he is. That the\nmarriage of truth and good proceeds from the Lord, and flows in with\nmen, and is received according to the state of the mind and life of\nthose who are of the church, was shewn in the foregoing section on the\nMARRIAGE OF GOOD AND TRUTH. The reason why by means of truths a man has\nunderstanding, perception, and all thought, and by means of goods has\nlove, charity, and all affection, is, because all things of man relate\nto truth and good; and there are two constituents of man--the will and\nthe understanding; the will being the receptacle of good, and the\nunderstanding of truth. That love, charity and affection, belong to the\nwill, and that perception and thought belong to the understanding, may\nappear without the aid of light arising from demonstration; for there is\na light derived from the understanding itself by which these\npropositions are seen to be self-evident.\n\n122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM THE\nLORD IN THE WAY OF INFLUX, MAN (_homo_) RECEIVES TRUTH, AND THE LORD\nCONJOINS GOOD THERETO; AND THUS THE CHURCH IS FORMED BY THE LORD WITH\nMAN. The reason why a man receives truth by virtue of the good and truth\nwhich proceed as a one from the Lord, is, because he receives this as\nhis own, and appropriates it to himself as his own; for he thinks what\nis true as from himself, and in like manner speaks from what is true;\nand this takes place because truth is in the light of the understanding,\nand hence he sees it: and whatever he sees in himself, or in his mind,\nhe knows not whence it is; for he does not see the influx, as he sees\nthose objects which strike upon the bodily vision; hence he supposes\nthat it is himself. That it should appear thus, is granted by the Lord\nto him, in order that he may be a man (_homo_), and that he may have a\nreciprocal principle of conjunction: add to this, that every man is born\na faculty of knowing, understanding, and growing wise; and this faculty\nreceives truths, whereby it has knowledges, intelligence, and wisdom.\nAnd since the female was created through the truth of the male, and is\nformed into the love thereof more and more after marriage, it follows,\nthat she also receives the husband's truth in herself, and conjoins it\nwith her own good.\n\n123. The Lord adjoins and conjoins good to the truths which a man\nreceives, because he cannot take good as of himself, it being no object\nof his sight, as it does not relate to light, but to heat, which is felt\nand not seen; therefore when a man sees truth in his thought, he seldom\nreflects upon the good which flows into it from the love of the will,\nand which gives it life: neither does a wife reflect upon the good\nbelonging to her, but upon the husband's inclination towards her, which\nis according to the assent of his understanding to wisdom: the good\nwhich belongs to her from the Lord, she applies, without the husband's\nknowing any thing respecting such application. From these considerations\nthen it plainly appears, that a man receives truth from the Lord, and\nthat the Lord adjoins good to that truth, according to the application\nof truth to use; consequently as the man is desirous to think, and\nthence to live, wisely.\n\n124. The church is thus formed with a man by the Lord, because in such\ncase he is in conjunction with the Lord, in good from Him, and in truth\nas from himself; thus he is in the Lord, and the Lord in him, according\nto the Lord's words in John xv. 4:, 5. The case is the same, if instead\nof good we say charity, and instead of truth faith; because good is of\ncharity, and truth is of faith.\n\n125. VI. THE HUSBAND DOES NOT REPRESENT THE LORD, AND THE WIFE THE\nCHURCH; BECAUSE BOTH TOGETHER, THE HUSBAND AND THE WIFE, CONSTITUTE THE\nCHURCH. It is a Common saying in the church, that as the Lord is the\nHead of the church, so the husband is the head of the wife; whence it\nshould follow, that the husband represents the Lord, and the wife the\nchurch: but the Lord is the Head of the church; and man (_homo_), the\nman (_vir_) and the woman, are the church; and still more the husband\nand wife together. With these the church is first implanted in the man,\nand through him in the wife; because the man with his understanding\nreceives the truth of the church, and the wife from the man; but if it\nbe _vice versa_, it is not according to order: sometimes, however, this\nis the case; but then it is with men, who either are not lovers of\nwisdom, and consequently are not of the church, or who are in a servile\ndependence on the will of their wives. Something on this subject may be\nseen in the preliminary RELATIONS, n. 21.\n\n126. VII. THEREFORE THERE IS NOT A CORRESPONDENCE OF THE HUSBAND WITH\nTHE LORD AND OF THE WIFE WITH THE CHURCH, IN THE MARRIAGES OF THE ANGELS\nIN THE HEAVENS AND OF MEN ON EARTH. This follows as a consequence from\nwhat has just been said; to which, nevertheless, it may be expedient to\nadd, that it appears as if truth was the primary constituent of the\nchurch, because it is first in respect to time: from this appearance,\nthe prelates of the church have exalted faith, which is of truth, above\ncharity, which is of good; in like manner the learned have exalted\nthought, which is of the understanding, above affection, which is of the\nwill; therefore the knowledge of what the good of charity and the\naffection of the will are, lies deeply buried as in a tomb, while some\neven cast earth upon them, as upon the dead, to prevent their rising\nagain. That the good of charity, notwithstanding, is the primary\nconstituent of the church, may be plainly seen by those who have not\nclosed the way from heaven to their understandings, by confirmations in\nfavor of faith, as the sole constituent of the church, and in favor of\nthought, as the sole constituent of man. Now as the good of charity is\nfrom the Lord, and the truth of faith is with a man as from himself, and\nthese two principles cause conjunction of the Lord with man, and of man\nwith the Lord, such as is understood by the Lord's words, that He is in\nthem, and they in Him, John xv. 4, 5, it is evident that this\nconjunction constitutes the church.\n\n127. VIII. BUT THERE IS A CORRESPONDENCE WITH CONJUGIAL LOVE,\nSEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND SIMILAR THINGS WHICH\nEXIST IN MARRIAGES AND ARE DERIVED FROM THEM. These, however, are arcana\nof too deep a nature to enter the understanding with any degree of\nlight, unless preceded by knowledge concerning correspondence; nor is it\npossible, if this knowledge be wanting, so to explain them as to make\nthem comprehensible. But what correspondence is, and that it exists\nbetween natural things and spiritual, is abundantly shown in the\nAPOCALYPSE REVEALED, also in the ARCANA COELESTIA, and specifically in\nthe DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, and\nparticularly in a MEMORABLE RELATION respecting it in the following\npages. Before some knowledge on this subject is acquired, we will only\npresent to the intellectual view, as in a shade, these few particulars:\nconjugial love corresponds to the affection of genuine truth, its\nchastity, purity, and sanctity; semination corresponds to the potency of\ntruth; prolification corresponds to the propagation of truth; and the\nlove of infants corresponds to the defence of truth and good. Now as\ntruth with a man (_homo_) appears as his own, and good is adjoined\nthereto from the Lord, it is evident that these correspondences are\nthose of the natural or external man with the spiritual or internal man:\nbut some degree of light will be reflected on this subject from the\nMEMORABLE RELATIONS which follow.\n\n128. IX. THE WORD IS THE MEDIUM OF CONJUNCTION, BECAUSE IT IS FROM THE\nLORD, AND THEREFORE IS THE LORD. The Word is the medium of conjunction\nof the Lord with man (_homo_), and of man with the Lord, because in its\nessence it is divine truth united to divine good, and divine good united\nto divine truth: that this union exists in every part of the Word in its\ncelestial and spiritual sense, may be seen in the APOCALYPSE REVEALED,\nn. 373, 483, 689, 881; whence it follows, that the Word is the perfect\nmarriage of good and truth; and as it is from the Lord, and what is from\nhim is also himself, it follows, that while a man reads the Word, and\ncollects truths out of it, the Lord adjoins good. For a man does not see\nthe goods which affect him in reading; because he reads the Word from\nthe understanding, and the understanding acquires thence only such\nthings as are of its own nature, that is, truths. That good is adjoined\nthereto from the Lord, is made sensible to the understanding from the\ndelight which flows in during a state of illustration; but this takes\nplace interiorly with those only who read the Word to the end that they\nmay become wise; and such persons are desirous of learning the genuine\ntruths contained in the Word, and thereby of forming the church in\nthemselves; whereas those who read the Word only with a view to gain the\nreputation of learning, and those also who read it from an opinion that\nthe mere reading or hearing it inspires faith and conduces to salvation,\ndo not receive any good from the Lord; for the end proposed by the\nlatter is to save themselves by the mere expressions contained in the\nWord, in which there is nothing of truth; and the end proposed by the\nformer is to be distinguished for their learning; which end has no\nconjunction with any spiritual good, but only with the natural delight\narising from worldly glory. As the Word is the medium of conjunction, it\nis therefore called the old and the new Covenant: a covenant signifies\nconjunction.\n\n129. X. THE CHURCH IS FROM THE LORD, AND EXISTS WITH THOSE WHO COME TO\nHIM AND LIVE ACCORDING TO HIS PRECEPTS. It is not denied at this day\nthat the church is the Lord's, and consequently that it is from the\nLord. The reason why it exists with those who come to him, is, because\nhis church in that part of the globe which is called Christian, is\nderived from the Word; and the Word is from him, and in such a manner\nfrom him, that it is himself, the divine truth being therein united to\nthe divine good, and this also is the Lord. This is meant by the Word,\n\"_which was with God, and which was God, from which men have life and\nlight, and which was made flesh_,\" John i. 1-14. Moreover, the reason\nwhy the church exists with those who come to him, is, because it exists\nwith those who believe in him; and to believe that he is God the Saviour\nand Redeemer, that he is Jehovah our justice, that he is the door by\nwhich we are to enter into the sheepfold, that is, into the church, that\nhe is the way, the truth, and the life, and that no one comes to the\nFather but by him, that the Father and he are one, besides many other\nparticulars which he himself teaches; to believe these things, I say, is\nimpossible for any one, except by influence from him; and the reason why\nthis is impossible unless he be approached, is, because he is the God of\nheaven and earth, as he also teaches. Who else is to be approached, and\nwho else can be? The reason why the church exists with those who live\naccording to his precepts, is, because there is conjunction with none\nelse; for he says, \"_He that hath my precepts, and doeth them, he it is\nthat loveth me; and I will love him, and will make my abode with him:\nbut he that doth not love me, doth not keep my precepts_,\" John XIV.\n21-24. Love is conjunction; and conjunction with the Lord is the church.\n\n130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSE\nIT IS ACCORDING TO THE STATE OF WISDOM WITH MAN (_homo_). That conjugial\nlove is according to the state of wisdom with man, has been often said\nabove, and will be often repeated in the following pages: at present\ntherefore we will show what wisdom is, and that it makes one with the\nchurch. \"There are belonging to man knowledge, intelligence, and wisdom.\nKnowledge relates to information; intelligence, to reason; and wisdom to\nlife. Wisdom considered in its fulness relates at the same time to\ninformation, to reason, and to life: information precedes, reason is\nformed by it, and wisdom by both; as is the case when a man lives\nrationally according to the truths which he knows. Wisdom therefore\nrelates to both reason and life at once; and it becomes (or is making)\nwisdom while it is a principle of reason and thence of life; but it is\nwisdom when it is made a principle of life and thence of reason. The\nmost ancient people in this world acknowledged no other wisdom than the\nwisdom of life; which was the wisdom of those who were formerly called\nSOPHI: but the ancient people, who succeeded the most ancient,\nacknowledged the wisdom of reason as wisdom; and these were called\nPHILOSOPHERS. At this day, however, many call even knowledge, wisdom;\nfor the learned, the erudite, and the mere sciolists, are called wise;\nthus wisdom has declined from its mountain-top to its valley. But it may\nbe expedient briefly to shew what wisdom is in its rise, in its\nprogress, and thence in its full state. The things relating to the\nchurch, which are called spiritual, reside in the inmost principles with\nman; those relating to the public weal, which are called things of a\ncivil nature, hold a place below these; and those relating to science,\nto experience, and to art, which are called natural things, constitute\ntheir seat or basis. The reason why the things relating to the church,\nwhich are called spiritual, reside in the inmost principles with man,\nis, because they conjoin themselves with heaven, and by heaven with the\nLord; for no other things enter from the Lord through heaven with man.\nThe reason why the things relating to the public weal, which are called\nthings of a civil nature, hold a place beneath spiritual things, is,\nbecause they have relation to the world, and conjoin themselves with it;\nfor statutes, laws, and rules, are what bind men, so that a civil\nsociety and state may be composed of them in a well-connected order. The\nreason why the things relating to science, to experience, and to art,\nwhich are called natural, constitute their seat or basis, is, because\nthey conjoin themselves closely with the five bodily senses; and these\nsenses are the ultimates on which the interior principles of the mind\nand the inmost principles of the soul, as it were sit or rest. Now as\nthe things relating to the church, which are called spiritual, reside in\nthe inmost principles, and as the things residing in the inmost\nprinciples constitute the head, and the succeeding things beneath them,\nwhich are called things of a civil nature, constitute the body, and the\nultimate things, which are called natural, constitute the feet; it is\nevident, that while these three kinds of things follow in their order, a\nman is a perfect man; for in such case there is an influx like that of\nthe things of the head into those of the body, and through the body into\nthe feet; thus spiritual things flow into things of a civil nature, and\nthrough them into natural things. Now as spiritual things are in the\nlight of heaven, it is evident that by their light they illustrate the\nthings which succeed in order, and by their heat, which is love, animate\nthem; and when this is the case the man has wisdom. As wisdom is a\nprinciple of life, and thence of reason, as was said above, it may be\nasked, What is wisdom as a principle of life? In a summary view, it is\nto shun evils, because they are hurtful to the soul, to the public weal,\nand to the body; and it is to do goods, because they are profitable to\nthe soul, to the public weal, and to the body. This is the wisdom which\nis meant by the wisdom to which conjugial love binds itself; for it\nbinds itself thereto by shunning the evil of adultery as the pest of the\nsoul, of the public weal, and of the body: and as this wisdom originates\nin spiritual things relating to the church, it follows, that conjugial\nlove is according to the state of the church; because it is according to\nthe state of wisdom with men. Hereby also is understood what has been\nfrequently said above, that so far as a man becomes spiritual, so far he\nis principled in love truly conjugial; for a man becomes spiritual by\nmeans of the spiritual things of the church.\" More observations\nrespecting the wisdom with which conjugial love conjoins itself, may be\nseen below, n. 163-165.\n\n131. XII. AND AS THE CHURCH IS FROM THE LORD, CONJUGIAL LOVE IS ALSO\nFROM HIM. As this follows as a consequence from what has been said\nabove, it is needless to dwell upon the confirmation of it. Moreover,\nthat love truly conjugial is from the Lord, all the angels of heaven\ntestify; and also that this love is according to their state of wisdom,\nand that their state of wisdom is according to the state of the church\nwith them. That the angels of heaven thus testify, is evident from the\nMEMORABLE RELATIONS annexed to the chapters, containing an account of\nwhat was seen and heard in the spiritual world.\n\n       *       *       *       *       *\n\n132. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was\nconversing on a time with two angels, one from the eastern heaven and\nthe other from the southern; who perceiving me engaged in meditation on\nthe arcana of wisdom relating to conjugial love, said, \"Are you at all\nacquainted with the SCHOOLS OF WISDOM in our world?\" I replied, \"Not as\nyet.\" And they said, \"There are several; and those who love truths from\nspiritual affection, or because they are truths, and because they are\nthe means of attaining wisdom, meet together on a given signal, and\ninvestigate and decide upon such questions as require deeper\nconsideration than common.\" They then took me by the hand, saying,\n\"Follow us; and you shall see and hear: to-day the signal for meeting is\ngiven.\" I was led across a plain to a hill; and lo! at the foot of the\nhill was an avenue of palms continued even to its summit, which we\nentered and ascended: on the summit or top of the hill was a grove, the\ntrees of which, on an elevated plot of ground, formed as it were a\ntheatre, within which was a court paved with various colored stones:\naround it in a square form were placed seats, on which the lovers of\nwisdom were seated; and in the middle of the theatre was a table, on\nwhich was laid a sealed paper. Those who sat on the seats invited us to\nsit down where there was room: and I replied, \"I was led here by two\nangels to see and hear, and not to sit down.\" Then those two angels went\ninto the middle of the court to the table, and broke the seal of the\npaper, and read in the presence of those who were seated the arcana of\nwisdom written on the paper, which were now to be investigated and\nexplained. They were written by angels of the third heaven, and let down\nupon the table. There were three arcana, FIRST, What is the image of\nGod, and what the likeness of God, into which man (_homo_) was created?\nSECOND, Why is not a man born into the knowledge of any love, when yet\nbeasts and birds, from the highest to the lowest, are born into the\nknowledge of all their loves? THIRD, What is signified by the tree of\nlife, and what by the tree of the knowledge of good and evil, and what\nby eating thereof? Underneath was written, Collect your opinions on\nthese three questions into one decision, and write it on a new piece of\npaper, and lay it on this table, and we shall see it: if the decision,\non examination, appear just and reasonable, each of you shall receive a\nprize of wisdom. Having read the contents of the paper, the two angels\nwithdrew, and were carried up into their respective heavens.\n\nThen those who sat on the seats began to investigate and explain the\narcana proposed to them, and delivered their sentiments in order; first\nthose who sat on the north, next those on the west, afterwards those on\nthe south, and lastly those on the east. They began with the first\nsubject of inquiry, WHAT IS THE IMAGE OF GOD, AND WHAT THE LIKENESS OF\nGOD, INTO WHICH MAN WAS CREATED? But before they proceeded, these words\nwere read in the presence of them all out of the book of creation, \"_God\nsaid, Let us make man into OUR IMAGE, according to OUR LIKENESS: and God\ncreated man into HIS IMAGE; into the IMAGE OF GOD created he him_,\" Gen.\ni. 26, 27. \"_In the day that God created man, into the LIKENESS OF GOD\nmade he him_,\" Gen. v. 1. Those who sat on the north spoke first,\nsaying, \"The image of God and the likeness of God are the two lives\nbreathed into man by God, which are the life of the understanding; for\nit is written, '_Jehovah God breathed into Adam's nostril the soul of\nLIVES; and man became a living soul_,' Gen. ii. 7; into the nostrils\ndenotes into the perception, that the will of good and the understanding\nof truth, and thereby the soul of lives, was in him; and since life from\nGod was breathed into him, the image and likeness of God signify\nintegrity derived from wisdom and love, and from justice and judgment in\nhim.\" These sentiments were favored by those who sat to the west; only\nthey added, that the state of integrity then breathed in from God is\ncontinually breathed into every man since; but that it is a man as in a\nreceptacle; and a man, as he is a receptacle, is an image and likeness\nof God. After this, the third in order, who were those who were seated\non the south, delivered their sentiments as follows: \"An image of God\nand a likeness of God are two distinct things; but in man they are\nunited from creation; and we see, as from an interior light, that the\nimage of God maybe destroyed by man, but not the likeness of God. This\nappears as clear as the day from this consideration, that Adam retained\nthe likeness of God after that he had lost the image of God; for it is\nwritten after the curse, '_Behold the man is as one of us, knowing good\nand evil_,' Gen. iii. 22; and afterwards he is called a likeness of God,\nand not an image of God, Gen. v. 1. But we will leave to our associates\nwho sit on the east, and are thence in superior light, to say what is\nproperly meant by an image of God, and what by a likeness of God.\" And\nthen, after silence was obtained, those who sat on the east arose from\ntheir seats, and looked up to the Lord, and afterwards sat down again,\nand thus began: \"An image of God is a receptacle of God; and since God\nis love itself and wisdom itself, an image of God is a receptacle of\nlove and wisdom from God in it; but a likeness of God is a perfect\nlikeness and full appearance, as if love and wisdom are in a man, and\nthence altogether as his; for a man has no other sensation than that he\nloves and is wise from himself, or that he wills good and understands\ntruth from himself; when nevertheless nothing of all this is from\nhimself, but from God. God alone loves from himself and is wise from\nhimself; because God is love itself and wisdom itself. The likeness or\nappearance that love and wisdom, or good and truth, are in a man as his,\ncauses a man to be a man, and makes him capable of being conjoined to\nGod, and thereby of living to eternity: from which consideration it\nfollows, that a man is a man from this circumstance, that he can will\ngood and understand truth altogether as from himself, and yet know and\nbelieve that it is from God; for as he knows and believes this, God\nplaces his image in him, which could not be if he believed it was from\nhimself and not from God.\" As they said this, being overpowered with\nzeal derived from the love of truth, they thus continued: \"How can a man\nreceive any thing of love and wisdom, and retain it, and reproduce it,\nunless he feel it as his own? And how can there be conjunction with God\nby love and wisdom, unless a man have some reciprocity of conjunction?\nFor without such a reciprocity conjunction is impossible; and the\nreciprocity of conjunction is, that a man should love God, and enjoy the\nthings which are of God, as from himself, and yet believe that it is\nfrom God. Also, how can a man live eternally, unless he be conjoined to\nan eternal God? Consequently how can a man be a man without such a\nlikeness of God in him?\" These words met with the approbation of the\nwhole assembly; and they said, Let this conclusive decision be made from\nthem, \"A man is a recipient of God, and a recipient of God is an image\nof God; and since God is love itself and wisdom itself, a man is a\nrecipient of those principles; and a recipient becomes an image of God\nin proportion to reception; and a man is a likeness of God from this\ncircumstance, that he feels in himself that the things which are of God\nare in him as his own; but still from that likeness he is only so far an\nimage of God, as he acknowledges that love and wisdom, or good and\ntruth, are not his own in him, and consequently are not from him, but\nare only in God, and consequently from God.\"\n\n133. After this, they entered upon the next subject of discussion, WHY\nIS NOT A MAN BORN INTO THE KNOWLEDGE OF ANY LOVE, WHEN YET BEASTS AND\nBIRDS, FROM THE HIGHEST TO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF\nALL THEIR LOVES? They first confirmed the truth of the proposition by\nvarious considerations; as in regard to a man, that he is born into no\nknowledge, not even into the knowledge of conjugial love; and they\ninquired, and were informed by attentive examiners, that an infant from\nconnate knowledge cannot even move itself to the mother's breast, but\nmust be moved thereto by the mother or nurse; and that it knows only how\nto suck, and this in consequence of habit acquired by continual suction\nin the womb; and that afterwards it does not know how to walk, or to\narticulate any human expression; no, nor even to express by its tone of\nvoice the affection of its love, as the beasts do: and further, that it\ndoes not know what is salutary for it in the way of food, as all the\nbeasts do, but catches at whatever falls in its way, whether it be clean\nor unclean, and puts it into its mouth. The examiners further declared,\nthat a man without instruction is an utter stranger to every thing\nrelating to the sexes and their connection; and that neither virgins nor\nyoung men have any knowledge thereof without instruction from others,\nnotwithstanding their being educated in various sciences: in a word, a\nman is born corporeal as a worm; and he remains such, unless he learns\nto know, to understand, and to be wise, from others. After this, they\ngave abundant proofs that beasts, from the highest to the lowest, as the\nanimals of the earth, the fowls of the air, reptiles, fishes, the small\ncreatures called insects, are born into all the knowledges of the loves\nof their life, as into the knowledge of all things relating to\nnourishment, to habitation, to the love of the sex and prolification,\nand to the rearing of their young. This they continued by many wonderful\nthings which they recollected to have seen, heard, and read, in the\nnatural world, (so they called our world, in which they had formerly\nlived), in which not representative but real beasts exist. When the\ntruth of the proposition was thus fully proved they applied all the\npowers of their minds to search out and discover the ends and causes\nwhich might serve to unfold and explain this arcanum; and they all said,\nthat the divine wisdom must needs have ordained these things, to the end\nthat a man, may be a man, and a beast a beast; and thus, that the\nimperfection of a man at his birth becomes his perfection, and the\nperfection of a beast at his birth is his imperfection.\n\n134. Those on the NORTH then began to declare their sentiments, and\nsaid, \"A man is born without knowledges, to the end that he may receive\nthem all; whereas supposing him to be born into knowledges, he could not\nreceive any but those into which he was born, and in this case neither\ncould he appropriate any to himself; which they illustrated by this\ncomparison: a man at his first birth is like ground in which no seeds\nare implanted, but which nevertheless is capable of receiving all seeds,\nand of bringing them forth and fructifying them; whereas a beast is like\nground already sown, and tilled with grasses and herbs, which receives\nno other seeds than what are sown in it, or if it received any it would\nchoke them. Hence it is, that a man requires many years to bring him to\nmaturity of growth; during which time he is capable of being cultivated\nlike ground, and of bringing forth as it were grain, flowers, and trees\nof every kind; whereas a beast arrives at maturity in a few years,\nduring which no cultivation can produce any thing in him but what is\nborn with him.\" Afterwards, those on the WEST delivered their\nsentiments, and said, \"A man is not born knowledge, as a beast is; but\nhe is born faculty and inclination; faculty to know, and inclination to\nlove; and he is born faculty not only to know but also to understand and\nbe wise; he is likewise born the most perfect inclination to love not\nonly the things relating to self and the world, but also those relating\nto God and heaven; consequently a man, by birth from his parents, is an\norgan which lives merely by the external senses, and at first by no\ninternal senses, to the end that he may successively become a man, first\nnatural, afterwards rational, and lastly spiritual; which could not be\nthe case if he was born into knowledges and loves, as the beasts are:\nfor connate knowledges and affections set bounds to that progression;\nwhereas connate faculty and inclination set no such bounds; therefore a\nman is capable of being perfected, in knowledge, intelligence, and\nwisdom to eternity.\" Those on the SOUTH next took up the debate, and\nexpressed their sentiments as follows: \"It is impossible for a man to\ntake any knowledge from himself, since he has no connate knowledge; but\nhe may take it from others; and as he cannot take any knowledge from\nhimself, so neither can he take any love; for where there is no\nknowledge there is no love; knowledge and love being undivided\ncompanions, and no more capable of separation than will and\nunderstanding, or affection and thought; yea, no more than essence and\nform: therefore in proportion as a man takes knowledge from others, so\nlove joins itself thereto as its companion. The universal love which\njoins itself is the love of knowing, of understanding, and of growing\nwise; this love is peculiar to man alone, and not to any beast, and\nflows in from God. We agree with our companions from the west, that a\nman is not born into any love, and consequently not into any knowledge;\nbut that he is only born into an inclination to love, and thence into a\nfaculty to receive knowledges, not from himself but from others, that\nis, by others: we say, by others, because neither have these received\nany thing of knowledge from themselves, but from God. We agree also with\nour companions to the north, that a man is first born as ground, in\nwhich no seeds are sown, but which is capable of receiving all seeds,\nboth useful and hurtful. To these considerations we add, that beasts are\nborn into natural loves, and thereby into knowledges corresponding to\nthem; and that still they do not know, think, understand, and enjoy any\nknowledges, but are led through them by their loves, almost as blind\npersons are led through the streets by dogs, for as to understanding\nthey are blind; or rather like people walking in their sleep, who act\nfrom the impulse of blind knowledge, the understanding being asleep.\"\nLastly, those on the EAST declared their sentiments, and said, \"We agree\nwith our brethren in the opinions they have delivered, that a man knows\nnothing from himself, but from and by others, to the end that he may\nknow and acknowledge that all knowledge, understanding, and wisdom, is\nfrom God; and that a man cannot otherwise be conceived, born, and\ngenerated of the Lord, and become an image and likeness of him; for he\nbecomes an image of the Lord by acknowledging and believing, that he has\nreceived and does receive from the Lord all the good of love and\ncharity, and all the truth of wisdom and faith, and not the least\nportion thereof from himself; and he becomes a likeness of the Lord by\nhis being sensible of those principles in himself, as if they were from\nhimself. This he is sensible of, because he is not born into knowledges,\nbut receives them; and what he receives, appears to him as if it was\nfrom himself. This sensation is given him by the Lord, to the end that\nhe may be a man and not a beast; since by willing, thinking, loving,\nknowing, understanding, and growing wise, as from himself, he receives\nknowledges, and exalts them into intelligence, and by the use thereof\ninto wisdom; thus the Lord conjoins man to himself, and man conjoins\nhimself to the Lord. This could not have been the case, unless it had\nbeen provided by the Lord, that man should be born in total ignorance.\"\nWhen they had finished speaking, it was the desire of all present, that\na conclusion should be formed from the sentiments which had been\nexpressed; and they agreed upon the following: \"That a man is born into\nno knowledge, to the end that he may come into all knowledge, and may\nadvance into intelligence, and thereby into wisdom, and that he is born\ninto no love, to the intent that he may come into all love, by\napplication of the knowledges from intelligence, and into love to the\nLord by love towards his neighbour, and may thereby be conjoined to the\nLord, and by such conjunction be made a man, and live for ever.\"\n\n135. After this they took the paper, and read the third subject of\ninvestigation, which was, WHAT IS DIGNIFIED BY THE TREE OF LIFE, WHAT BY\nTHE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT BY EATING THEREOF?\nand all the others intreated as a favor, that those who were from the\neast would unfold this arcanum, because it required a more than ordinary\ndepth of understanding, and because those who were from the east are in\nflaming light, that is, in the wisdom of love, this wisdom being\nunderstood by the garden of Eden, in which those two trees were placed.\nThey said, \"We will declare our sentiments; but as man does not take any\nthing from himself, but from the Lord, therefore we will speak from him;\nbut yet from ourselves as of ourselves:\" and then they continued, \"A\ntree signifies a man, and the fruit thereof the good of life; hence the\ntree of life signifies a man living from God, or God living in man; and\nsince love and wisdom, and charity and faith, or good and truth,\nconstitute the life of God in man, therefore these are signified by the\ntree of life, and hence man has eternal life: the like is signified by\nthe tree of life, of which it will be given to eat, Rev. ii. 7; chap\nxxii. 2, 14. The tree of the knowledge of good and evil signifies a man\nbelieving that he lives from himself and not from God; thus that in man\nlove and wisdom, charity and faith, that is, good and truth, are his and\nnot God's; believing this, because he thinks and wills, and speaks and\nacts to all appearance, as from himself: and as a man from this faith\npersuades himself, that God has implanted himself, or infused his divine\ninto him, therefore the serpent said, '_God doth know, in the day that\nye eat of the fruit of that tree, your eyes will be opened, and ye will\nbe as God, knowing good and evil_,' Gen. iii. 5. Eating of those trees\nsignifies reception and appropriation; eating of the tree of life, the\nreception of life eternal, and eating of the tree of the knowledge of\ngood and evil, the reception of damnation; therefore also both Adam and\nhis wife, together with the serpent, were cursed: the serpent means the\ndevil as to self-love and the conceit of his own intelligence. This love\nis the possessor of that tree; and the men who are in conceit, grounded\nin that love, are those trees. Those persons, therefore, are grievously\nmistaken who believe that Adam was wise and did good from himself, and\nthat this was his state of integrity; when yet Adam himself was cursed\nby reason of that belief; for this is signified by eating of the tree of\nthe knowledge of good and evil; therefore he then fell from the state of\nintegrity in which he had been, in consequence of believing that he was\nwise and did good from God and not at all from himself; for this is\nmeant by eating of the tree of life. The Lord alone, when he was in the\nworld, was wise and did good from himself; because the essential divine\nfrom birth was in him and was his; therefore also from his own ability\nhe was made the Redeemer and Saviour.\" From all these considerations\nthey came to this conclusion, \"That by the tree of life, and the tree of\nthe knowledge of good and evil, and eating thereof, is signified that\nlife for man is God in him, and that in this case he has heaven and\neternal life; but that death for man is the persuasion and belief, that\nlife for him is not God but self; whence he has hell and eternal death,\nwhich is condemnation.\"\n\n136. After this they looked into the paper left by the angels upon the\ntable, and saw written underneath, COLLECT YOUR OPINIONS ON THESE THREE\nQUESTIONS INTO ONE DECISION. Then they collected them, and saw that they\ncohered in one series, and that the series or decision was this, \"That\nman is created to receive love and wisdom from God, and yet to all\nappearance as from himself; and this for the sake of reception and\nconjunction: and that therefore a man is not born into any love, or into\nany knowledge, and also not into any ability of loving and growing wise\nfrom himself; therefore if he ascribes all the good of love and truth of\nwisdom to God, he becomes a living man; but if he ascribes them to\nhimself, he becomes a dead man.\" These words they wrote on a new piece\nof paper, and placed it on the table: and lo! on a sudden the angels\nappeared in bright light, and carried the paper away into heaven; and\nafter it was read there, those who sat on the seats heard these words\nfrom thence, \"Well, well;\" and instantly there appeared a single angel\nas it were flying from heaven, with two wings about his feet, and two\nabout his temples, having in his hand prizes, consisting of robes, caps,\nand wreaths of laurel; and he alighted on the ground, and gave those who\nsat on the north robes of an opaline color; those who sat on the west\nrobes of scarlet color; those who sat on the south caps whose borders\nwere ornamented with bindings of gold and pearls, and which on the left\nside upwards were set with diamonds cut in the form of flowers; but to\nthose who sat to the east he gave wreaths of laurel, intermixed with\nrubies and sapphires. Then all of them, adorned with their respective\nprizes, went home from the school of wisdom; and when they shewed\nthemselves to their wives, their wives came to meet them, being\ndistinguished also with ornaments presented to them from heaven; at\nwhich the husbands wondered.\n\n137. THE SECOND MEMORABLE RELATION. On a time when I was meditating on\nconjugial love, lo! there appeared at a distance two naked infants with\nbaskets in their hands, and turtledoves flying around them; and on a\nnearer view, they seemed as if they were naked, handsomely ornamented\nwith garlands; chaplets of flowers decorated their heads, and wreaths of\nlilies and roses of a hyacinthine blue, hanging obliquely from the\nshoulders to the loins, adorned their bosoms; and round about both of\nthem there was as it were a common band woven of small leaves\ninterspersed with olives. But when they came nearer, they did not appear\nas infants, or naked, but as two persons in the prime of their age,\nwearing cloaks and tunics of shining silk, embroidered with the most\nbeautiful flowers: and when they were near me, there breathed forth from\nheaven through them a vernal warmth, attended with an odoriferous\nfragrance, like what arises from gardens and fields in the time of\nspring. They were two married partners from heaven, and they accosted\nme; and because I was musing on what I had just seen, they inquired,\n\"What did you see?\" And when I told them that at first they appeared to\nme as naked infants, afterwards as infants decorated with garlands, and\nlastly as grown up persons in embroidered garments, and that instantly I\nexperienced a vernal warmth with its delights, they smiled pleasantly,\nand said, \"In the way we did not seem to ourselves as infants, or naked,\nor adorned with garlands, but constantly in the same appearance which we\nnow have: thus at a distance was represented our conjugial love; its\nstate of innocence by our seeming like naked infants, its delights by\ngarlands, and the same delights now by our cloaks and tunics being\nembroidered with flowers; and as you said that, as we approached, a\nvernal warmth breathed on you, attended with its pleasant fragrance as\nfrom a garden, we will explain to you the reason of all this.\" They\nsaid, \"We have now been married partners for ages, and constantly in the\nprime of our age in which you now see us: our first state was like the\nfirst state of a virgin and a youth, when they enter into consociation\nby marriage; and we then believed, that this state was the very\nessential blessedness of our life; but we were informed by others in our\nheaven, and have since perceived ourselves, that this was a state of\nheat not tempered by light; and that it is successively tempered, in\nproportion as the husband is perfected in wisdom, and the wife loves\nthat wisdom in the husband; and that this is effected by and according\nto the uses which each, by mutual aid, affords to society; also that\ndelights succeed according to the temperature of heat and light; or of\nwisdom and its love. The reason why on our approach there breathed on\nyou as it were a vernal warmth, is, because conjugial love and that\nwarmth in our heaven act in unity; for warmth with us is love; and the\nlight, wherewith warmth is united, is wisdom; and use is as it were the\natmosphere which contains each in its bosom. What are heat and light\nwithout that which contains them? In like manner, what are love and\nwisdom without their use? In such case there is nothing conjugial in\nthem, because the subject is wanting in which they should exist to\nproduce it. In heaven where there is vernal warmth, there is love truly\nconjugial; because the vernal principle exists only where warmth is\nequally united to light, or where warmth and light are in equal\nproportions; and it is our opinion, that as warmth is delighted with\nlight, and _vice versa_, so love is delighted with wisdom, and wisdom in\nits turn with love.\" He further added, \"With us in heaven there is\nperpetual light, and on no occasion do the shades of evening prevail,\nstill less is there darkness; because our sun does not set and rise like\nyours, but remains constantly in a middle altitude between the zenith\nand the horizon, which, as you express it, is at an elevation of 45\ndegrees. Hence, the heat and light proceeding from our sun cause\nperpetual spring, and a perpetual vernal warmth inspires those with whom\nlove is united with wisdom in just proportion; and our Lord, by the\neternal union of heat and light, breathes nothing but uses: hence also\ncome the germinations of your earth, and the connubial associations of\nyour birds and animals in the spring; for the vernal warmth opens their\ninteriors even to the inmost, which are called their souls, and affects\nthem, and communicates to them its conjugial principle, and causes their\nprinciple of prolification to come into its delights, in consequence of\na continual tendency to produce fruits of use, which use is the\npropagation of their kind. But with men (_homines_) there is a perpetual\ninflux of vernal warmth from the Lord; wherefore they are capable of\nenjoying marriage delights at all times, even in the midst of winter;\nfor the males of the human race were created to be recipients of light,\nthat is, of wisdom from the Lord, and the females to be recipients of\nheat, that is, of the love of the wisdom of the male from the Lord.\nHence then it is, that, as we approached, there breathed on you a vernal\nwarmth attended with an odoriferous fragrance, like what arises from\ngardens and fields in the spring.\" As he said this, he gave me his right\nhand, and conducted me to houses inhabited by married partners in a like\nprime of their age with himself and his partner; and said, \"These wives,\nwho now seem like young virgins, were in the world infirm old women; and\ntheir husbands, who now seem in the spring of youth, were in the world\ndecrepit old men; and all of them were restored by the Lord to this\nprime of their age, because they mutually loved each other, and from\nreligious motives shunned adulteries as enormous sins:\" and he added,\n\"No one knows the blessed delights of conjugial love, unless he rejects\nthe horrid delights of adultery; and no one can reject these delights,\nunless he is under the influence of wisdom from the Lord; and no one is\nunder the influence of wisdom from the Lord, unless he performs uses\nfrom the love of uses.\" I also saw on this occasion their house\nutensils, which were all in celestial forms, and glittered with gold,\nwhich had a flaming appearance from the rubies with which it was\nstudded.\n\n       *       *       *       *       *\n\nON THE CHASTE PRINCIPLE AND THE NON-CHASTE.\n\n138. As we are yet only at the entrance of our subject respecting\nconjugial love specifically considered, and as conjugial love cannot be\nknown specifically, except in a very indistinct and obscure manner,\nunless its opposite, which is the unchaste principle, also in some\nmeasure appear; and as this unchaste principle appears in some measure,\nor in a shade, when the chaste principle is described together with the\nnon-chaste, non-chastity being only a removal of what is unchaste from\nwhat is chaste; therefore we will now proceed to treat of the chaste\nprinciple and the non-chaste. But the unchaste principle, which is\naltogether opposite to the chaste, is treated of in the latter part of\nthis work, entitled ADULTEROUS LOVE AND ITS SINFUL PLEASURES, where it\nis fully described with all its varieties. But what the unchaste\nprinciple is, and what the non-chaste, and with what persons each of\nthem prevails, shall be illustrated in the following order: I. _The\nchaste principle and the non-chaste are predicated only of marriages and\nof such things as relate to marriages._ II. _The chaste principle is\npredicated only of monogamical marriages, or of the marriage of one man\nwith one wife._ III. _The Christian conjugial principle alone is\nchaste._ IV. _Love truly conjugial is essential chastity._ V. _All the\ndelights of love truly conjugial, even the ultimate, are chaste._ VI.\n_With those who are made spiritual by the Lord, conjugial love is more\nand more purified and rendered chaste._ VII. _The chastity of marriage\nexists by a total renunciation of whoredoms from a principle of\nreligion._ VIII. _Chastity cannot he predicated of infants, or of boys\nand girls, or of young men and virgins before they feel in themselves\nthe love of the sex._ IX. _Chastity cannot be predicated of eunuchs so\nborn, or of eunuchs so made._ X. _Chastity cannot be predicated of those\nwho do not believe adulteries to be evils in regard to religion; and\nstill less of those who do not believe them to be hurtful to society._\nXI. _Chastity cannot be predicated of those who abstain from adulteries\nonly for various external reasons._ XII. _Chastity cannot be predicated\nof those who believe marriages to be unchaste._ XIII. _Chastity cannot\nbe predicated of those who have renounced marriage by vows of perpetual\ncelibacy, unless there be and remain in them the love of a life truly\nconjugial._ XIV. _A state of marriage is to be preferred to a state of\ncelibacy._ We will now proceed to an explanation of each article.\n\n139. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARE PREDICATED ONLY OF\nMARRIAGES AND OF SUCH THINGS AS RELATE TO MARRIAGES. The reason of this\nis, because, as will be shewn presently, love truly conjugial is\nessential chastity; and the love opposite to it, which is called\nadulterous, is essential unchastity; so far therefore as any one is\npurified from the latter love, so far he is chaste; for so far the\nopposite, which is destructive of chastity, is taken away; whence it is\nevident that the purity of conjugial love is what is called chastity.\nNevertheless there is a conjugial love which is not chaste, and yet it\nis not unchastity; as is the case with married partners, who, for\nvarious external reasons, abstain from the effects of lasciviousness so\nas not to think about them; howbeit, if that love is not purified in\ntheir spirits, it is still not chaste; its form is chaste, but it has\nnot in it a chaste essence.\n\n140. The reason why the chaste principle and the non-chaste are\npredicated of such things as relate to marriages, is, because the\nconjugial principle is inscribed on both sexes from inmost principles to\nultimates; and a man's quality as to his thoughts and affections, and\nconsequently as to his bodily actions and behaviour, is according\nthereto. That this is the case, appears more evidently from such as are\nunchaste. The unchaste principle abiding in their minds is heard from\nthe tone of their voice in conversation, and from their applying\nwhatever is said, even though it be chaste, to wanton and loose ends;\n(the tone of the voice in conversation is grounded in the\nwill-affection, and the conversation itself is grounded in the thought\nof the understanding;) which is a proof that the will and the\nunderstanding, with everything belonging to them, consequently the whole\nmind, and thence everything belonging to the body, from inmost\nprinciples to ultimates, abound with what is unchaste. I have been\ninformed by the angels, that, with the greatest hypocrites, the unchaste\nprinciple is perceivable from hearing their conversation, however\nchastely they may talk, and also is made sensible from the sphere that\nissues from them; which is a further proof that unchastity resides in\nthe inmost principles of their minds, and thence in the inmost\nprinciples of their bodies, and that the latter principles are\nexteriorly covered like a shell painted with figures of various colors.\nThat a sphere of lasciviousness issues forth from the unchaste, is\nmanifest from the statutes prescribed to the sons of Israel, ordaining\nthat everything should be unclean that was touched even by the hand of\nthose who were defiled by such unchaste persons. From these\nconsiderations it may be concluded that the case is similar in regard to\nthe chaste, viz., that with them everything is chaste from inmost\nprinciples to ultimates, and that this is an effect of the chastity of\nconjugial love. Hence it is, that in the world it is said, \"To the pure\nall things are pure, and to the defiled all things are defiled.\"\n\n141. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OF MONOGAMICAL\nMARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH ONE WIFE. The reason of\nthis is, because with them conjugial love does not reside in the natural\nman, but enters into the spiritual man, and successively opens to itself\na way to the essential spiritual marriage, or the marriage of good and\ntruth, which is its origin, and conjoins itself therewith; for that love\nenters according to the increase of wisdom, which is according to the\nimplantation of the church from the Lord, as has been abundantly shewn\nabove. This cannot be effected with polygamists; for they divide\nconjugial love; and this love when divided, is not unlike the love of\nthe sex, which in itself is natural; but on this subject something\nworthy of attention may be seen in the section on POLYGAMY.\n\n142. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IS CHASTE. This is,\nbecause love truly conjugial keeps pace with the state of the church in\nman (_homo_), and because the state of the church is from the Lord, as\nhas been shewn in the foregoing section, n. 130, 131, and elsewhere;\nalso because the church in its genuine truths is in the Word, and the\nLord is there present in those truths. From these considerations it\nfollows, that the chaste conjugial principle exists nowhere but in the\nChristian world, and still that there is a possibility of its existing\nelsewhere. By the Christian conjugial principle we mean the marriage of\none man with one wife. That this conjugial principle is capable of being\ningrafted into Christians, and of being transplanted hereditarily into\nthe offspring from parents who are principled in love truly conjugial,\nand that hence both the faculty and the inclination to grow wise in the\nthings of the church and of heaven may become connate, will be seen in\nits proper place. Christians, if they marry more wives than one, commit\nnot only natural but also spiritual adultery: this will be shewn in the\nsection on POLYGAMY.\n\n143. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASTITY. The reasons for\nthis are, 1. Because it is from the Lord, and corresponds to the\nmarriage of the Lord and the church. 2. Because it descends from the\nmarriage of good and truth. 3. Because it is spiritual, in proportion as\nthe church exists with man (_homo_). 4. Because it is the foundation and\nhead of all celestial and spiritual loves. 5. Because it is the orderly\nseminary of the human race, and thereby of the angelic heaven. 6.\nBecause on this account it also exists with the angels of heaven, and\ngives birth with them to spiritual offspring, which are love and wisdom.\n7. And because its uses are thus more excellent than the other uses of\ncreation. From these considerations it follows, that love truly\nconjugial, viewed from its origin and in its essence, is pure and holy,\nso that it may be called purity and holiness, consequently essential\nchastity: but that nevertheless it is not altogether pure, either with\nmen or angels, may be seen below in article VI, n. 146.\n\n144. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARE\nCHASTE. This follows from what has been above explained, that love truly\nconjugial is essential chastity, and from the considerations that\ndelights constitute its life. That the delights of this love ascend and\nenter heaven, and in the way pass through the delights of the heavenly\nloves, in which the angels of heaven are principled; also, that they\nconjoin themselves with the delights of the conjugial love of the\nangels, has been mentioned above. Moreover, I have heard it declared by\nthe angels, that they perceive those delights with themselves to be\nexalted and filled, while they ascend from chaste marriages on the\nearths: and when some by-standers, who were unchaste, inquired\nconcerning the ultimate delights whether they were chaste, they assented\nand said, \"How should it be otherwise? Are not these the delights of\ntrue conjugial love in their fulness?\" The origin, nature, and quality\nof the delights of this love, may be seen above, n. 69: and also in the\nMEMORABLE RELATIONS, especially those which follow.\n\n145. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE LORD, CONJUGIAL LOVE\nIS MORE AND MORE PURIFIED AND RENDERED CHASTE. The reasons for this are,\n1. Because the first love, by which is meant the love previous to the\nnuptials and immediately after them, partakes somewhat of the love of\nthe sex, and thus of the ardor belonging to the body not as yet\nmoderated by the love of the spirit. 2. Because a man (_homo_) from\nnatural is successively made spiritual; for he becomes spiritual in\nproportion as his rational principle, which is the medium between heaven\nand the world, begins to drive a soul from influx out of heaven, which\nis the case so far as it is affected and delighted with wisdom;\nconcerning which wisdom see above, n. 130; and in proportion as this is\neffected, in the same proportion his mind is elevated into a superior\n_aura_, which is the continent of celestial light and heat, or, what is\nthe same, of the wisdom and love in which the angels are principled; for\nheavenly light acts in unity with wisdom, and heavenly heat with love;\nand in proportion as wisdom and the love thereof increase, with married\npairs, in the same proportion conjugial love is purified with them; and\nas this is effected successively, it follows that conjugial love is\nrendered more and more chaste. This spiritual purification may be\ncompared with the purification of natural spirits, which is effected by\nthe chemists, and is called defecation, rectification, castigation,\nacution, decantation, and sublimation; and wisdom purified may be\ncompared with alcohol, which is a highly rectified spirit. 3. Now as\nspiritual wisdom in itself is of such a nature that it becomes more and\nmore warmed with the love of growing wise, and by virtue of this love\nincreases to eternity; and as this is effected in proportion as it is\nperfected by a kind of defecation, castigation, rectification, acution,\ndecantation, and sublimation, and this by elevating and abstracting the\nintellect from the fallacies of the senses, and the will from the\nallurements of the body; it is evident that conjugial love, whose parent\nis wisdom, is in like manner rendered successively more and more pure,\nand thereby chaste. That the first state of love between married\npartners is a state of heat not yet tempered by light; but that it is\nsuccessively tempered in proportion as the husband is perfected in\nwisdom, and the wife loves it in her husband, may be seen in the\nMEMORABLE RELATION, n. 137.\n\n146. It is however to be observed, that there is no conjugial love\naltogether chaste or pure either with men (_homines_) or with angels;\nthere is still somewhat not chaste or not pure which adjoins or subjoins\nitself thereto; but this has a different origin from that which gives\nbirth to what is unchaste: for with the angels the chaste principle is\nabove and the non-chaste beneath, and there is as it were a door with a\nhinge interposed by the Lord, which is opened by determination, and is\ncarefully prevented from standing open, lest the one principle should\npass into the other, and they should mix together: for the natural\nprinciple of man from his birth is defiled and fraught with evils;\nwhereas his spiritual principle is not so, because its birth is from the\nLord, for it is regeneration; and regeneration is a successive\nseparation from the evils to which a man is naturally inclined. That no\nlove with either men or angels is altogether pure, or can be pure; but\nthat the end, purpose, or intention of the will, is principally regarded\nby the Lord: and that therefore so far as a man is principled in a good\nend, purpose, or intention, and perseveres therein, so far he is\ninitiated into purity, and so far he advances and approaches towards\npurity, may be seen above, n. 71.\n\n147. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL RENUNCIATION OF\nWHOREDOMS FROM A PRINCIPLE OF RELIGION. The reason of this is, because\nchastity is the removal of unchastity; it being a universal law, that so\nfar as any one removes evil, so far a capacity is given for good to\nsucceed in its place; and further, so far as evil is hated, so far good\nis loved; and also _vice versa_; consequently, so far as whoredom is\nrenounced, so far the chastity of marriage enters. That conjugial love\nis purified and rectified according to the renunciation of whoredoms,\nevery one sees from common perception as soon as it is mentioned and\nheard; thus before confirmation; but as all have not common perception,\nit is of importance that the subject should also be illustrated in the\nway of proof by such considerations as may tend to confirm it. These\nconsiderations are, that conjugial love grows cold as soon as it is\ndivided, and this coldness causes it to perish; for the heat of unchaste\nlove extinguishes it, as two opposite heats cannot exist together, but\none must needs reject the other and deprive it of its potency. Whenever\ntherefore the heat of conjugial love begins to acquire a pleasant\nwarmth, and from a sensation of its delights to bud and flourish, like\nan orchard and garden in spring; the latter from the vernal temperament\nof light and heat from the sun of the natural world, but the former from\nthe vernal temperament of light and heat from the sun of the spiritual\nworld.\n\n148. There is implanted in every man (_homo_) from creation, and\nconsequently from his birth, an internal and an external conjugial\nprinciple; the internal is spiritual, and the external natural: a man\ncomes first into the latter, and as he becomes spiritual, he comes into\nthe former. If therefore he remains in the external or natural conjugial\nprinciple, the internal or spiritual conjugial principle is veiled or\ncovered, until he knows nothing respecting it; yea, until he calls it an\nideal shadow without a substance: but if a man becomes spiritual, he\nthen begins to know something respecting it, and afterwards to perceive\nsomething of its quality, and successively to be made sensible of its\npleasantness, agreeableness, and delights; and in proportion as this is\nthe case, the veil or covering between the external and internal, spoken\nof above, begins to be attenuated, and afterwards as it were to melt,\nand lastly to be dissolved and dissipated. When this effect takes place,\nthe external conjugial principle remains indeed; but it is continually\npurged and purified from its dregs by the internal; and this, until the\nexternal becomes as it were the face of the internal, and derives its\ndelight from the blessedness which is in the internal, and at the same\ntime its life, and the delights of its potency. Such is the renunciation\nof whoredoms, by which the chastity of marriage exists. It may be\nimagined, that the external conjugial principle, which remains after the\ninternal has separated itself from it, or it from itself, resembles the\nexternal principle not separated: but I have heard from the angels that\nthey are altogether unlike; for that the external principle in\nconjunction with the internal, which they called the external of the\ninternal, was void of all lasciviousness, because the internal cannot be\nlascivious, but only be delighted chastely; and that it imparts the same\ndisposition to its external, wherein it is made sensible of its own\ndelights: the case is altogether otherwise with the external separated\nfrom the internal; this they said, was lascivious in the whole and in\nevery part. They compared the external conjugial principle derived from\nthe internal to excellent fruit, whose pleasant taste and flavor\ninsinuate themselves into its outward rind, and form this into\ncorrespondence with themselves; they compared it also to a granary,\nwhose store is never diminished, but is continually recruited according\nto its consumption; whereas they compared the external principle,\nseparate from the internal, to wheat in a winnowing machine, when it is\nput in motion about its axis; in which case the chaff only remains,\nwhich is dispersed by the wind; so it is with the conjugial principle,\nunless the adulterous principle be renounced.\n\n149. The reason why the chastity of marriage does not exist by the\nrenunciation of whoredoms, unless it be made from a principle of\nreligion, is, because a man (_homo_) without religion is not spiritual,\nbut remains natural; and if the natural man renounces whoredoms, still\nhis spirit does not renounce them; and thus, although it seems to\nhimself that he is chaste by such renunciation, yet nevertheless\nunchastity lies inwardly concealed like corrupt matter in a wound only\noutwardly healed. That conjugial love is according to the state of the\nchurch with man, may be seen above n. 130. More on this subject may be\nseen in the exposition of article XI.\n\n150. VIII. CHASTITY CANNOT BE PREDICATED OF INFANTS, OR OF BOYS AND\nGIRLS, OR OF YOUNG MEN AND VIRGINS BEFORE THEY FEEL IN THEMSELVES THE\nLOVE OF THE SEX. This is because the chaste principle and the unchaste\nare predicated only of marriages, and of such things as relate to\nmarriages, as may be seen above, n. 139; and of those who know nothing\nof the things relating to marriage, chastity is not predicable; for it\nis as it were nothing relating to them; and nothing cannot be an object\neither of affection or thought: but after this nothing there arises\nsomething, when the first motion towards marriage is felt, which is the\nlove of the sex. That virgins and young men, before they feel in\nthemselves the love of the sex, are commonly called chaste, is owing to\nignorance of what chastity is.\n\n151. XI. CHASTITY CANNOT BE PREDICATED OF EUNUCHS SO BORN, OR OF EUNUCHS\nSO MADE. Eunuchs so born are those more especially with whom the\nultimate of love is wanting from birth: and as in such case the first\nand middle principles are without a foundation on which to stand, they\nhave therefore no existence; and if they exist, the persons in whom they\nexist have no concern to distinguish between the chaste principle and\nthe unchaste, each being indifferent to them; but of these persons there\nare several distinctions. The case is nearly the same with eunuchs so\nmade as with some eunuchs so born; but eunuchs so made, as they are both\nmen and women, cannot possibly regard conjugial love any otherwise than\nas a phantasy, and the delights thereof as idle stories. If they have\nany inclination, it is rendered mute, which is neither chaste nor\nunchaste: and what is neither chaste nor unchaste, derives no quality\nfrom either the one or the other.\n\n152. X. CHASTITY CANNOT BE PREDICATED OF THOSE WHO DO NOT BELIEVE\nADULTERIES TO BE EVILS IN REGARD TO RELIGION; AND STILL LESS OF THOSE\nWHO DO NOT BELIEVE THEM TO BE HURTFUL TO SOCIETY. The reason why\nchastity cannot be predicated of such is, because they neither know what\nchastity is nor even that it exists; for chastity relates to marriage,\nas was shewn in the first article of this section. Those who do not\nbelieve adulteries be evil in regard to religion, regard even marriages\nas unchaste; whereas religion with married pairs constitutes their\nchastity; thus such persons have nothing chaste in them, and therefore\nit is in vain to talk to them of chastity; these are confirmed\nadulterers: but those who do not believe adulteries to be hurtful to\nsociety, know still less than the others, either what chastity is or\neven that it exists; for they are adulterers from a determined purpose:\nif they say that marriages are less unchaste than adulteries, they say\nso merely with the mouth, but not with the heart, because marriages with\nthem are cold, and those who speak from such cold concerning chaste\nheat, cannot have an idea of chaste heat in regard to conjugial love.\nThe nature and quality of such persons, and of the ideas of their\nthought, and hence of the interior principles of their conversation,\nwill be seen in the second part of this work,--ADULTEROUS LOVE AND ITS\nSINFUL PLEASURES.\n\n153. XI. CHASTITY CANNOT BE PREDICATED OF THOSE WHO ABSTAIN FROM\nADULTERIES ONLY FOR VARIOUS EXTERNAL REASONS. Many believe that the mere\nabstaining from adulteries in the body is chastity; yet this is not\nchastity, unless at the same time there is an abstaining in spirit. The\nspirit of man (_homo_), by which is here meant his mind as to affections\nand thoughts, constitutes the chaste principle and the unchaste, for\nhence it flows into the body, the body being in all cases such as the\nmind or spirit is. Hence it follows, that those who abstain from\nadulteries in the body, without being influenced from the spirit are not\nchaste; neither are those chaste who abstain from them in spirit as\ninfluenced from the body. There are many assignable causes which make a\nman desist from adulteries in the body, and also in the spirit as\ninfluenced from the body; but still, he that does not desist from them\nin the body as influenced from the spirit, is unchaste; for the Lord\nsays, \"_That whosoever looketh upon another's woman, so as to lust after\nher, hath already committed adultery with her in his heart_,\" Matt. v.\n28. It is impossible to enumerate all the causes of abstinence from\nadulteries in the body only, they being various according to states of\nmarriage, and also according to states of the body; for there are some\npersons who abstain from them from fear of the civil law and its\npenalties; some from fear of the loss of reputation and thereby of\nhonor; some from fear of diseases which may be thereby contracted; some\nfrom fear of domestic quarrels on the part of the wife, whereby the\nquiet of their lives may be disturbed; some from fear of revenge on the\npart of the husband or relations; some from fear of chastisement from\nthe servants of the family; some also abstain from motives of poverty,\navarice, or imbecility, arising either from disease, from abuse, from\nage, or from impotence. Of these there are some also, who, because they\ncannot or dare not commit adultery in the body, condemn adulteries in\nthe spirit; and thus they speak morally against adulteries, and in favor\nof marriages; but such person, unless in spirit they call adulteries\naccursed, and this from a religious principle in the spirit, are still\nadulterers; for although they do not commit them in the body, yet they\ndo in the spirit; wherefore after death, when they become spirits, they\nspeak openly in favor of them. From these considerations it is manifest,\nthat even a wicked person may shun adulteries as hurtful; but that none\nbut a Christian can shun them as sins. Hence then the truth of the\nproposition is evident, that chastity cannot be predicated of those who\nabstain from adulteries merely for various external reasons.\n\n154. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGES\nTO BE UNCHASTE. These, like the persons spoken of just above, n. 152, do\nnot know either what chastity is, or even that it exists; and in this\nrespect they are like those who make chastity to consist merely in\ncelibacy, of whom we shall speak presently.\n\n155. XIII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO HAVE RENOUNCED\nMARRIAGE BY VOWS OF PERPETUAL CELIBACY, UNLESS THERE BE AND REMAIN IN\nTHEM THE LOVE OF A LIFE TRULY CONJUGIAL. The reason why chastity cannot\nbe predicated of these, is, because after a vow of perpetual celibacy,\nconjugial love is renounced; and yet it is of this love alone that\nchastity can be predicated: nevertheless there still remains an\ninclination to the sex implanted from creation, and consequently innate\nby birth; and when this inclination is restrained and subdued, it must\nneeds pass away into heat, and in some cases into a violent burning,\nwhich, in rising from the body into the spirit, infests it, and with\nsome persons defiles it; and there may be instances where the spirit\nthus defiled may defile also the principles of religion, casting them\ndown from their internal abode, where they are in holiness, into things\nexternal, where they become mere matters of talk and gesture; therefore\nit was provided by the Lord, that celibacy should have place only with\nthose who are in external worship, as is the case with all who do not\naddress themselves to the Lord, or read the Word. With such, eternal\nlife is not so much endangered by vows of celibacy attended with\nengagements to chastity, as it is with those who are principled in\ninternal worship: moreover, in many instances that state of life is not\nentered upon from any freedom of the will, many being engaged therein\nbefore they attain to freedom grounded in reason, and some in\nconsequence of alluring worldly motives. Of those who adopt that state\nwith a view to have their minds disengaged from the world, that they may\nbe more at leisure to apply themselves to divine things, those only are\nchaste with whom the love of a life truly conjugial either preceded that\nstate or followed it, and with whom it remains; for the love of a life\ntruly conjugial is that alone of which chastity is predicated. Wherefore\nalso, after death, all who have lived in monasteries are at length freed\nfrom their vows and set at liberty, that, according to the interior vows\nand desires of their love, they may be led to choose a life either\nconjugial or extra-conjugial: if in such case they enter into conjugial\nlife, those who have loved also the spiritual things of divine worship\nare given in marriage in heaven; but those who enter into\nextra-conjugial life are sent to their like, who dwell on the confines\nof heaven. I have inquired of the angels, whether those who have devoted\nthemselves to works of piety, and given themselves up entirely to divine\nworship, and who thus have withdrawn themselves from the snares of the\nworld and the concupiscences of the flesh, and with this view have vowed\nperpetual virginity, are received into heaven, and there admitted among\nthe blessed to enjoy an especial portion of happiness according to their\nfaith. To this the angels replied, that such are indeed received into\nheaven; but when they are made sensible of the sphere of conjugial love\nthere, they become sad and fretful, and then, some of their own accord,\nsome by asking leave, and some from being commanded, depart and are\ndismissed, and when they are out of that heaven, a way is opened for\nthem to their consociates, who had been in a similar state of life in\nthe world; and then from being fretful they become cheerful, and rejoice\ntogether.\n\n156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY.\nThis is evident from what has been said above respecting marriage and\ncelibacy. A state of marriage is to be preferred because it is a state\nordained from creation; because it originates in the marriage of good\nand truth; because it corresponds with the marriage of the Lord and the\nchurch; because the church and conjugial love are constant companions;\nbecause its use is more excellent than all the other uses of the things\nof creation, for thence according to order is derived the increase of\nthe human race, and also of the angelic heaven, which is formed from the\nhuman race: moreover, marriage constitutes the completeness of a man\n(_homo_); for by it he becomes a complete man, as will be shewn in the\nfollowing chapter. All these things are wanting in celibacy. But if the\nproposition be taken for granted, that a state of celibacy is preferable\nto a state of marriage, and if this proposition be left to the mind's\nexamination, to be assented to and established by confirming proofs,\nthen the conclusion must be, that marriages are not holy, neither can\nthey be chaste; yea, that chastity in the female sex belongs only to\nthose, who abstain from marriage and vow perpetual virginity: and\nmoreover, that those who have vowed perpetual celibacy are understood by\nthe eunuchs _who make themselves eunuchs for the kingdom of heaven's\nsake_, Matt. xix. 12; not to mention other conclusions of a like nature;\nwhich, being grounded in a proposition that is not true, are also not\ntrue. The eunuchs who make themselves eunuchs for the kingdom of\nheaven's sake, are spiritual eunuchs, who are such as in marriages\nabstain from the evils of whoredoms: that Italian eunuchs are not meant,\nis evident.\n\n       *       *       *       *       *\n\n[Transcriber's Note: The out-of-order section numbers which follow are\nin the original text, as are the asterisks which do not seem to indicate\nfootnotes.]\n\n151.* To the above I shall add TWO MEMORABLE RELATIONS. FIRST. As I was\ngoing home from the school of wisdom (concerning which, see above, n.\n132), I saw in the way an angel dressed in blue. He joined me and walked\nby my side, and said, \"I see that you are come from the school of\nwisdom, and are made glad by what you heard there; and as I perceive\nthat you are not a full inhabitant of this world, because you are at the\nsame time in the natural world, and therefore know nothing of our\nOlympic gymnasia, where the ancient _sophi_ meet together, and by the\ninformation they collect from every new comer, learn what changes and\nsuccessions wisdom has undergone and is still undergoing in your world;\nif you are willing I will conduct you to the place where several of\nthose ancient _sophi_ and their sons, that is, their disciples, dwell.\"\nSo he led me to the confines between the north and east; and while I was\nlooking that way from a rising ground, lo! I saw a city, and on one side\nof it two small hills; that which was nearer to the city being lower\nthan the other. \"That city,\" said he, \"is called Athens, the lower hill\nParnassus, and the higher Helicon. They are so called, because in the\ncity and around it dwell the wise men who formerly lived in Greece, as\nPythagoras, Socrates, Aristippus, Xenophon, with their disciples and\nscholars.\" On my asking him concerning Plato and Aristotle, he said,\n\"They and their followers dwell in another region, because they taught\nprinciples of rationality which relate to the understanding; whereas the\nformer taught morality which relates to the life.\" He further informed\nme, that it was customary at times to depute from the city of Athens\nsome of the students to learn from the literati of the Christians, what\nsentiments they entertain at this day respecting God, the creation of\nthe universe, the immortality of the soul, the relative state of men and\nbeasts, and other subjects of interior wisdom: and he added, that a\nherald had that day announced an assembly, which was a token that the\nemissaries had met with some strangers newly arrived from the earth, who\nhad communicated some curious information. We then saw several persons\ngoing from the city and its suburbs, some having their heads decked with\nwreaths of laurel, some holding palms in their hands, some with books\nunder their arms, and some with pens under the hair of the left temple.\nWe mixed with the company, and ascended the hill with them; and lo! on\nthe top was an octagonal palace, which they called the Palladium, into\nwhich we entered; within there were eight hexangular recesses, in each\nof which was a book-case and a table: at these recesses were seated the\nlaureled _sophi_, and in the Palladium itself there were seats cut out\nof the rock, on which the rest were seated. A door on the left was then\nopened, through which the two strangers newly arrived from the earth\nwere introduced; and after the compliments of salutation were paid, one\nof the laureled _sophi_ asked them, \"WHAT NEWS FROM THE EARTH?\" They\nreplied, \"This is news, that in forests there have been found men like\nbeasts, or beasts like men: from their face and body they were known to\nhave been born men, and to have been lost or left in the forests when\nthey were two or three years old; they were not able to give utterance\nto any thought, nor could they learn to articulate the voice into any\ndistinct expression; neither did they know the food suitable for them as\nthe beasts do, but put greedily into their mouths whatever they found in\nthe forest, whether it was clean or unclean; besides many other\nparticulars of a like nature: from which some of the learned among us\nhave formed several conjectures and conclusions concerning the relative\nstate of men and beasts.\" On hearing this account, some of the ancient\n_sophi_ asked, \"What were the conjectures and conclusions formed from\nthe circumstances you have related?\" The two strangers replied, \"There\nwere several: but they may all be comprised under the following: 1. That\na man by nature, and also by birth, is more stupid and consequently\nviler than any beast; and that he remains so, unless he is instructed.\n2. That he is capable of being instructed, because he has learnt to\nframe articulate sounds, and thence to speak, and thereby has begun to\nexpress his thoughts, and this successively more and more perfectly\nuntil he has been able to express the laws of civil society; several of\nwhich are nevertheless impressed on beasts from their birth. 3. That\nbeasts have rationality like men. 4. Therefore, that if beasts could\nspeak, they would reason on any subject as acutely as men; a proof of\nwhich is, that they think from reason and prudence just as men do. 5.\nThat the understanding is only a modification of light from the sun; the\nheat co-operating by means of ether, so that it is only an activity of\ninterior nature; and that this activity may be so exalted as to appear\nlike wisdom. 6. That therefore it is ridiculous to believe that a man\nlives after death any more than a beast; unless perchance, for some days\nafter his decease, in consequence of an exhalation of the life of the\nbody, he may appear as a mist under the form of a spectre, before he is\ndissipated into nature; just as a shrub raised up from its ashes,\nappears in the likeness of its own form. 7. Consequently that religion,\nwhich teaches a life after death, is a mere device, in order to keep the\nsimple inwardly in bonds by its laws, as they are kept outwardly in\nbonds by the laws of the state.\" To this they added, that \"people of\nmere ingenuity reason in this manner, but not so the intelligent:\" and\nthey were asked, \"How do the intelligent reason?\" They said they had not\nbeen informed; but they supposed that they must reason differently.\n\n152.* On hearing this relation, all those who were sitting at the tables\nexclaimed, \"Alas! what times are come on the earth! What changes has\nwisdom undergone? How is she transformed into a false and infatuated\ningenuity! The sun is set, and in his station beneath the earth is in\ndirect opposition to his meridian altitude. From the case here adduced\nrespecting such as have been left and found in forests, who cannot see\nthat an uninstructed man is such as here represented? For is not the\nnature of his life determined by the nature of the instruction he\nreceives? Is he not born in a state of greater ignorance than the\nbeasts? Must he not learn to walk and to speak? Supposing he never\nlearnt to walk, would he ever stand upright? And if he never learnt to\nspeak, would he ever be able to express his thoughts? Is not every man\nsuch as instruction makes him,--insane from false principles, or wise\nfrom truths? and is not he that is insane from false principles,\nentirely possessed with an imagination that he is wiser than he that is\nwise from truths? Are there not instances of men who are so wild and\nfoolish, that they are no more like men than those who have been found\nin forests? Is not this the case with such as have been deprived of\nmemory? From all these considerations we conclude, that a man without\ninstruction is neither a man nor a beast; but that he is a form, which\nis capable of receiving in itself that which constitutes a man; and thus\nthat he is not born a man, but that he is made a man; and that a man is\nborn such a form as to be an organ receptive of life from God, to the\nend that he may be a subject into which God may introduce all good, and,\nby union with himself, may make him eternally blessed. We have perceived\nfrom your conversation, that wisdom at this day is so far extinguished\nor infatuated, that nothing at all is known concerning the relative\nstate of the life of men and of beasts; and hence it is that the state\nof the life of man after death is not known: but those who are capable\nof knowing this, and yet are not willing, and in consequence deny it, as\nmany Christians do, may fitly be compared to such as are found in\nforests: not that they are rendered so stupid from a want of\ninstruction, but that they have rendered themselves so by the fallacies\nof the senses, which are the darkness of truths.\"\n\n153.* At that instant a certain person standing in the middle of the\nPalladium, and holding in his hand a palm, said, \"Explain, I pray, this\narcanum, How a man, created a form of God, could be changed into a form\nof the devil. I know that the angels of heaven are forms of God and that\nthe angels of hell are forms of the devil, and that the two forms are\nopposite to each other, the latter being insanities, the former wisdoms.\nTell me, therefore, how a man, created a form of God, could pass from\nday into such night, as to be capable of denying God and life eternal.\"\nTo this the several teachers replied in order; first the Pythagoreans,\nnext the Socratics, and afterwards the rest: but among them there was a\ncertain Platonist, who spoke last; and his opinion prevailed, which was\nto this effect; That the men of the saturnine or golden age knew and\nacknowledged that they were forms receptive of life from God; and that\non this account wisdom was inscribed on their souls and hearts, and\nhence they saw truth from the light of truth, and by truths perceived\ngood from the delight of the love thereof: but as mankind in the\nfollowing ages receded from the acknowledgement that all the truth of\nwisdom and the consequent good of love belonging to them, continually\nflowed in from God, they ceased to be habitations of God; and then also\ndiscourse with God, and consociation with angels ceased: for the\ninteriors of their minds were bent from their direction, which had been\nelevated upwards to God from God, into a direction more and more\noblique, outwardly into the world, and thereby to God from God through\nthe world, and at length inverted into an opposite direction, which is\ndownwards to self; and as God cannot be looked at by a man interiorly\ninverted, and thereby averted, men separated themselves from God, and\nwere made forms of hell or devils. From these considerations it follows,\nthat in the first ages they acknowledged in heart and soul, that all the\ngood of love and the consequent true wisdom, were derived to them from\nGod, and also that they were God's in them: and thus that they were mere\nrecipients of life from God, and hence were called images of God, sons\nof God, and born of God: but that in succeeding ages they did not\nacknowledge this in heart and soul, but by a certain persuasive faith,\nnext by an historical faith, and lastly only with the mouth; and this\nlast kind of acknowledgement is no acknowledgement at all; yea, it is in\nfact a denial at heart. From these considerations it may be seen what is\nthe quality of the wisdom which prevails at this day on the earth among\nChristians, while they do not know the distinction between a man and a\nbeast, notwithstanding their being in possession of a written\nrevelation, whereby they may be inspired by God: and hence many believe,\nthat in case a man lives after death, a beast must live also; or because\na beast is not to live after death, neither will a man. Is not our\nspiritual light, which enlightens the sight of the mind, become thick\ndarkness with them? and is not their natural light, which only\nenlightens the bodily sight, become brightness to them?\n\n154.* After this they all turned towards the two strangers, and thanked\nthem for their visit, and for the relation they had given, and entreated\nthem to go and communicate to their brethren what they had heard. The\nstrangers replied that they would endeavor to confirm their brethren in\nthis truth, that so far as they ascribe all the good of charity and the\ntruth of faith to the Lord, and not to themselves, so far they are men,\nand so far they become angels of heaven.\n\n155.* THE SECOND MEMORABLE RELATION. One morning I was awoke by some\ndelightful singing which I heard at a height above me, and in\nconsequence, during the first watch, which is internal, pacific, and\nsweet, more than the succeeding part of the day, I was in a capacity of\nbeing kept for some time in the spirit as it were out of the body, and\nof attending carefully to the affection which was sung. The singing of\nheaven is an affection of the mind, sent forth through the mouth as a\ntune: for the tone of the voice in speaking, separate from the discourse\nof the speaking, and grounded in the affection of love, is what gives\nlife to the speech. In that state I perceived that it was the affection\nof the delights of conjugial love, which was made musical by wives in\nheaven: that this was the case, I observed from the sound of the song,\nin which those delights were varied in a wonderful manner. After this I\narose, and looked into the spiritual world; and lo! in the east, beneath\nthe sun, there appeared as it were a GOLDEN SHOWER. It was the morning\ndew descending in great abundance, which, catching the sun's rays,\nexhibited to my eyes the appearance of a golden shower. In consequence\nof this I became fully awake, and went forth in the spirit, and asked an\nangel who then happened to meet me, whether he saw a golden shower\ndescending from the sun? He replied, that he saw one whenever he was\nmeditating on conjugial love; and at the same time turning his eyes\ntowards the sun, he added, \"That shower falls over a hall, in which are\nthree husbands with their wives, who dwell in the midst of an eastern\nparadise. Such a shower is seen falling from the sun over that hall,\nbecause with those husbands and wives there resides wisdom respecting\nconjugial love and its delights; with the husbands respecting conjugial\nlove, and with the wives respecting its delights. But I perceive that\nyou are engaged in meditating on the delights of conjugial love: I will\ntherefore conduct you there, and introduce you to them.\" He led me\nthrough paradisiacal scenery to houses built of olive wood, having two\ncedar columns before the gate, and introduced me to the husbands, and\nasked their permission for me to converse with them in the presence of\nthe wives. They consented, and called their wives. These looked into my\neyes most shrewdly; upon which I asked them, \"Why do you do so?\" They\nsaid, \"We can thereby discover exquisitely what is your inclination and\nconsequent affection, and your thought grounded in affection, respecting\nthe love of the sex; and we see that you are meditating intensely, but\nstill chastely, concerning it.\" And they added, \"What do you wish us to\ntell you on the subject?\" I replied, \"Tell me, I pray, something\nrespecting the delights of conjugial love.\" The husbands assented,\nsaying, \"If you are so disposed, give them some information in regard to\nthose delights: their ears are chaste.\" They asked me, \"Who taught you\nto question us respecting the delights of that love? Why did you not\nquestion our husbands?\" I replied, \"This angel, who accompanies me,\ninformed me, that wives are the recipients and sensories of those\ndelights, because they are born loves; and all delights are of love.\" To\nthis they replied with a smile, \"Be prudent, and declare nothing of this\nsort except ambiguously; because it is a wisdom deeply seated in the\nhearts of our sex, and is not discovered to any husband, unless he be\nprincipled in love truly conjugial. There are several reasons for this,\nwhich we keep entirely to ourselves.\" Then the husbands said, \"Our wives\nknow all the states of our minds, none of which are hid from them: they\nsee, perceive, and are sensible of whatever proceeds from our will. We,\non the other hand, know nothing of what passes with our wives. This\nfaculty is given to wives, because they are most tender loves, and as it\nwere burning zeals for the preservation of friendship and conjugial\nconfidence, and thereby of all the happiness of life, which they\ncarefully attend to, both in regard to their husbands and themselves, by\nvirtue of a wisdom implanted in their love, which is so full of\nprudence, that they are unwilling to say, and consequently cannot say,\nthat they love, but that they are loved.\" I asked the wives, \"Why are\nyou unwilling, and consequently cannot say so?\" They replied, \"If the\nleast hint of the kind were to escape from the mouth of a wife, the\nhusband would be seized with coolness, which would entirely separate him\nfrom all communication with his wife, so that he could not even bear to\nlook upon her; but this is the case only with those husbands who do not\nhold marriages to be holy, and therefore do not love their wives from\nspiritual love: it is otherwise with those who do. In the minds of the\nlatter this love is spiritual, and by derivation thence in the body is\nnatural. We in this hall are principled in the latter love by derivation\nfrom the former; therefore we trust our husbands with our secrets\nrespecting our delights of conjugial love.\" Then I courteously asked\nthem to disclose to me some of those secrets: they then looked towards a\nwindow on the southern quarter, and lo! there appeared a white dove,\nwhose wings shone as if they were of silver, and its head was crested\nwith a crown as of gold: it stood upon a bough, from which there went\nforth an olive; and while it was in the attempt to spread out its wings,\nthe wives said, \"We will communicate something: the appearing of that\ndove is a token that we may. Every man (_vir_)\" they continued, \"has\nfive senses, seeing, hearing, smelling, taste, and touch; but we have\nlikewise a sixth, which is the sense of all the delights of the\nconjugial love of the husband; and this sense we have in the palms of\nour hands, while we touch the breasts, arms, hands, or cheeks, of our\nhusbands, especially their breasts; and also while we are touched by\nthem. All the gladness and pleasantness of the thoughts of their minds\n(_mentium_), all the joys and delights of their minds (_animarum_) and\nall the festive and cheerful principles of their bosoms, pass from them\nto us, and become perceptible, sensible, and tangible: we discern them\nas exquisitely and distinctly as the ear does the tune of a song, and\nthe tongue the taste of dainties; in a word, the spiritual delights of\nour husbands put on with us a kind of natural embodiment; therefore they\ncall us the sensory organs of chaste conjugial love, and thence its\ndelights. But this sixth sense of ours exists, subsists, persists, and\nis exalted in the degree in which our husbands love us from wisdom and\njudgement, and in which we in our turn love them from the same\nprinciples in them. This sense in our sex is called in the heavens the\nsport of wisdom with its love, and of love with its wisdom.\" From this\ninformation I became desirous of asking further questions concerning the\nvariety of their delights. They said, \"It is infinite; but we are\nunwilling and therefore unable to say more; for the dove at our window,\nwith the olive branch under his feet, is flown away.\" I waited for its\nreturn, but in vain. In the meantime I asked the husbands, \"Have you a\nlike sense of conjugial love?\" They replied, \"We have a like sense in\ngeneral, but not in particular. We enjoy a general blessedness, delight,\nand pleasantness, arising from the particulars of our wives; and this\ngeneral principle, which we derive from them, is serenely peaceful.\" As\nthey said this, lo! through the window there appeared a swan standing on\na branch of a fig-tree, which spread out his wings and flew away. On\nseeing this, the husbands said, \"This is a sign for us to be silent\nrespecting conjugial love: come again some other time, and perhaps you\nmay hear more.\" They then withdrew, and we took our leave.\n\n       *       *       *       *       *\n\nON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE\nLORD'S WORDS,--THEY ARE NO LONGER TWO, BUT ONE FLESH.\n\n156.* That at creation there was implanted in the man and the woman an\ninclination and also a faculty of conjunction as into a one, and that\nthis inclination and this faculty are still in man and woman, is evident\nfrom the book of creation, and at the same time from the Lord's words.\nIn the book of creation, called GENESIS, it is written, \"_Jehovah God\nbuilded the rib, which he had taken from the man, into a woman, and\nbrought her to the man. And the man said, This now is bone of my bones,\nand flesh of my flesh. She shall be called Woman, because she was taken\nout of man; for this cause shall a man leave his father and his mother,\nand shall cleave to his wife: and they shall be one flesh_,\" chap. ii.\n22-24. The Lord also says in Matthew, \"_Have ye not read, that he that\nmade them from the beginning, made them a male and a female, and said,\nFor this cause shall a man leave father and mother, and shall cleave to\nhis wife; and they TWO SHALL BECOME ONE FLESH? WHEREFORE THEY ARE NO\nLONGER TWO, BUT ONE FLESH_,\" chap. xix. 4-6. From this it is evident,\nthat the woman was created out of the man (_vir_), and that each has an\ninclination and faculty to reunite themselves into a one. That such\nreunion means into one man (_homo_), is also evident from the book of\ncreation, where both together are called man (_homo_); for it is\nwritten, \"_In the day that God created man (homo), he created them a\nmale and a female, and called their name Man (homo)_,\" chap. v. 2. It is\nthere written, he called their name Adam; but Adam and man are one\nexpression in the Hebrew tongue: moreover, both together are called man\nin the same book, chap. i. 27; chap. iii. 22-24. One flesh also\nsignifies one man; as is evident from the passages in the Word where\nmention is made of all flesh, which signifies every man, as Gen. chap.\nvi. 12, 13, 17, 19; Isaiah xl. 5, 6; chap. xlix. 26; chap. lxvi. 16, 23,\n24; Jer. xxv. 31; chap, xxxii. 27; chap. xlv. 5; Ezek. xx. 48; chap.\nxxi. 4, 5; and other passages. But what is meant by the man's rib, which\nwas builded into a woman; what by the flesh, which was closed up in the\nplace thereof, and thus what by bone of my bones, and flesh of my flesh;\nand what by a father and a mother, whom a man (_vir_) shall leave after\nmarriage; and what by cleaving to a wife, has been shewn in the ARCANA\nCOELESTIA; in which work the two books, Genesis and Exodus, are\nexplained as to the spiritual sense. It is there proved that a rib does\nnot mean a rib,--nor flesh, flesh,--nor a bone, a bone,--nor cleaving\nto, cleaving to; but that they signify spiritual things, which\ncorrespond thereto, and consequently are signified thereby. That\nspiritual things are understood, which from two make one man (_homo_),\nis evident from this consideration, that conjugial love conjoins them,\nand this love is spiritual. That the love of the man's wisdom is\ntransferred into the wife, has been occasionally observed above, and\nwill be more fully proved in the following sections: at this time it is\nnot allowable to digress from the subject proposed, which is concerning\nthe conjunction of two married partners into one flesh by a union of\nsouls and minds. This union we will elucidate by treating of it in the\nfollowing order. I. _From creation there is implanted in each sex a\nfaculty and inclination, whereby they are able and willing to be\nconjoined together as it were into a one._ II. _Conjugial love conjoins\ntwo souls, and thence two minds into a one._ III. _The will of the wife\nconjoins itself with the understanding of the man, and thence the\nunderstanding of the man conjoins itself with the will of the wife._ IV.\n_The inclination to unite the man to herself is constant and perpetual\nwith the wife; but is inconstant and alternate with the man._ V.\n_Conjunction is inspired into the man from the wife according to her\nlove, and is received by the man according to his wisdom._ VI. _This\nconjunction is effected successively from the first days of marriage;\nand with those who are principled in love truly conjugial, is effected\nmore and more thoroughly to eternity._ VII. _The conjunction of the wife\nwith the rational wisdom of the husband is effected from within, but\nwith this moral wisdom from without._ VIII. _For the sake of this\nconjunction as an end, the wife has a perception of the affections of\nthe husband, and also the utmost prudence in moderating them._ IX.\n_Wives conceal this perception with themselves, and hide it from their\nhusbands, for reasons of necessity, in order that conjugial love,\nfriendship, and confidence, and thereby the blessedness of dwelling\ntogether, and the happiness of life may he secured._ X. _This perception\nis the wisdom of the wife, and is not communicable to the man; neither\nis the rational wisdom of the man communicable to the wife._ XI. _The\nwife, from a principle of love, is continually thinking about the man's\ninclination to her, with the purpose of joining him to herself: it is\notherwise with the man._ XII. _The wife conjoins herself to the man, by\napplications to the desires of his will._ XIII. _The wife is conjoined\nto her husband by the sphere of her life flowing from the love of him._\nXIV. _The wife is conjoined to the husband by the appropriation of the\npowers of his virtue; which however is effected according to their\nmutual spiritual love._ XV. _Thus the wife receives in herself the image\nof her husband, and thence perceives, sees, and is sensible of, his\naffections._ XVI. _There are duties proper to the husband, and others\nproper to the wife; and the wife cannot enter into the duties proper to\nthe husband, nor the husband into the duties proper to the wife, so as\nto perform them aright._ XVII. _These duties, also, according to mutual\naid, conjoin the two into a one, and at the same time constitute one\nhouse._ XVIII. _Married partners, according to these conjunctions,\nbecome one man (homo) more and more._ XIX. _Those who are principled in\nlove truly conjugial, are sensible of their being a united man, and as\nit were one flesh._ XX. _Love truly conjugial, considered in itself, is\na union of souls, a conjunction of minds, and an endeavor towards\nconjunction in the bosoms and thence in the body._ XXI. _The states of\nthis love are innocence, peace, tranquillity, inmost friendship, full\nconfidence, and a mutual desire of mind and heart to do very good to\neach other; and the states derived from these are blessedness,\nsatisfaction, delight, and pleasure; and from the eternal enjoyment of\nthese is derived heavenly felicity._ XXII. _These things can only exist\nin the marriage of one man with one wife._ We proceed now to the\nexplanation of these articles.\n\n157. I. FROM CREATION THERE IS IMPLANTED IN EACH SEX A FACULTY AND\nINCLINATION, WHEREBY THEY ARE ABLE AND WILLING TO BE JOINED TOGETHER, AS\nIT WERE INTO A ONE. That the woman was taken out of the man, was shewn\njust above from the book of creation; hence it follows, that there is in\neach sex a faculty and inclination to join themselves together into a\none; for that which is taken out of anything, derives and retains its\nconstituent principle, from the principle proper to the thing whence it\nwas taken; and as this derived principle is of a similar nature with\nthat from which it was derived, it seeks after a reunion; and when it is\nreunited, it is as in itself when it is in that from whence it came, and\n_vice versa_. That there is a faculty of conjunction of the one sex with\nthe other, or that they are capable of being united, is universally\nallowed; and also that there is an inclination to join themselves the\none with the other; for experience supplies sufficient confirmation in\nboth cases.\n\n158. II. CONJUGIAL LOVE CONJOINS TWO SOULS, AND THENCE TWO MINDS, INTO A\nONE. Every man consists of a soul, a mind, and a body. The soul is his\ninmost, the mind his middle, and the body his ultimate constituent. As\nthe soul is a man's inmost principle, it is, from its origin, celestial;\nas the mind is his middle principle, it is, from its origin, spiritual;\nand as the body is his ultimate principle, it is, from its origin,\nnatural. Those things, which, from their origin, are celestial and\nspiritual, are not in space, but in the appearance of space. This also\nis well known in the word; therefore it is said, that neither extension\nnor place can be predicated of spiritual things. Since therefore spaces\nare appearances, distances also and presences are appearances. That the\nappearances of distances and presences in the spiritual world are\naccording to proximities, relationships, and affinities of love, has\nbeen frequently pointed out and confirmed in small treatises respecting\nthat world. These observations are made, in order that it may be known\nthat the souls and minds of men are not in space like their bodies;\nbecause the former, as was said above, from their origin, are celestial\nand spiritual; and as they are not in space, they may be joined together\nas into a one, although their bodies at the same time are not so joined.\nThis is the case especially with married partners, who love each other\nintimately: but as the woman is from the man, and this conjunction is a\nspecies of reunion, it may be seen from reason, that it is not a\nconjunction into a one, but an adjunction, close and near according to\nthe love, and approaching to contact with those who are principled in\nlove truly conjugial. This adjunction may be called spiritual dwelling\ntogether; which takes place with married partners who love each other\ntenderly, however distant their bodies may be from each other. Many\nexperimental proofs exist, even in the natural world, in confirmation of\nthese observations. Hence it is evident, that conjugial love conjoins\ntwo souls and minds into a one.\n\n159. III. THE WILL OF THE WIFE CONJOINS ITSELF WITH THE UNDERSTANDING OF\nTHE MAN, AND THENCE THE UNDERSTANDING OF THE MAN WITH THE WILL OF THE\nWIFE. The reason of this is, because the male is born to become\nunderstanding, and the female to become will, loving the understanding\nof the male; from which consideration it follows, that conjugial\nconjunction is that of the will of the wife with the understanding of\nthe man, and the reciprocal conjunction of the understanding of the man\nwith the will of the wife. Every one sees that the conjunction of the\nunderstanding and the will is of the most intimate kind; and that it is\nsuch, that the one faculty can enter into the other, and be delighted\nfrom and in the conjunction.\n\n160. IV. THE INCLINATION TO UNITE THE MAN TO HERSELF IS CONSTANT AND\nPERPETUAL WITH THE WIFE, BUT INCONSTANT AND ALTERNATE WITH THE MAN. The\nreason of this is, because love cannot do otherwise than love and unite\nitself, in order that it may be loved in return, this being its very\nessence and life; and women are born loves; whereas men, with whom they\nunite themselves in order that they may be loved in return, are\nreceptions. Moreover love is continually efficient; being like heat,\nflame, and fire, which perish if their efficiency is checked. Hence the\ninclination to unite the man to herself is constant and perpetual with\nthe wife: but a similar inclination does not operate with the man\ntowards the wife, because the man is not love, but only a recipient of\nlove; and as a state of reception is absent or present according to\nintruding cares, and to the varying presence or absence of heat in the\nmind, as derived from various causes, and also according to the increase\nand decrease of the bodily powers, which do not return regularly and at\nstated periods, it follows, that the inclination to conjunction is\ninconstant and alternate with men.\n\n161. V. CONJUNCTION IS INSPIRED INTO THE MAN FROM THE WIFE ACCORDING TO\nHER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That love\nand consequent conjunction is inspired into the man by the wife, is at\nthis day concealed from the men; yea, it is universally denied by them;\nbecause wives insinuate that the men alone love, and that they\nthemselves receive; or that the men are loves, and themselves\nobediences: they rejoice also in heart when the men believe it to be so.\nThere are several reasons why they endeavour to persuade the men of\nthis, which are all grounded in their prudence and circumspection;\nrespecting which, something shall be said in a future part of this work,\nparticularly in the chapter ON THE CAUSES OF COLDNESS, SEPARATIONS, AND\nDIVORCES BETWEEN MARRIED PARTNERS. The reason why men receive from their\nwives the inspiration or insinuation of love, is, because nothing of\nconjugial love, or even of the love of the sex, is with the men, but\nonly with wives and females. That this is the case, has been clearly\nshewn me in the spiritual world. I was once engaged in conversation\nthere on this subject; and the men, in consequence of a persuasion\ninfused from their wives, insisted that they loved and not the wives;\nbut that the wives received love from them. In order to settle the\ndispute respecting this arcanum, all the females, married and unmarried,\nwere withdrawn from the men, and at the same time the sphere of the love\nof the sex was removed with them. On the removal of this sphere, the men\nwere reduced to a very unusual state, such as they had never before\nperceived, at which they greatly complained. Then, while they were in\nthis state, the females were brought to them, and the wives to the\nhusbands; and both the wives and the other females addressed them in the\ntenderest and most engaging manner; but they were cold to their\ntenderness, and turned away, and said one to another, \"What is all this?\nwhat is a female?\" And when some of the women said that they were their\nwives, they replied, \"What is a wife? we do not know you.\" But when the\nwives began to be grieved at this absolutely cold indifference of the\nmen, and some of them to shed tears, the sphere of the love of the\nfemale sex, and the conjugial sphere, which had for a time been\nwithdrawn from the men, was restored; and then the men instantly\nreturned into their former state, the lovers of marriage into their\nstate, and the lovers of the sex into theirs. Thus the men were\nconvinced, that nothing of conjugial love, or even of the love of the\nsex, resides with them, but only with the wives and females.\nNevertheless, the wives afterwards from their prudence induced the men\nto believe, that love resides with the men, and that some small spark of\nit may pass from them into the wives. This experimental evidence is here\nadduced, in order that it may be known, that wives are loves and men\nrecipients. That men are recipients according to their wisdom,\nespecially according to this wisdom grounded in religion, that the wife\nonly is to be loved, is evident from this consideration, that so long as\nthe wife only is loved, the love is concentrated; and because it is also\nennobled, it remains in its strength, and is fixed and permanent; and\nthat in any other case it would be as when wheat from the granary is\ncast to the dogs, whereby there is scarcity at home.\n\n162. VI. THIS CONJUNCTION IS EFFECTED SUCCESSIVELY FROM THE FIRST DAYS\nOF MARRIAGE; AND WITH THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL,\nIT IS EFFECTED MORE AND MORE THOROUGHLY TO ETERNITY. The first heat of\nmarriage does not conjoin; for it partakes of the love of the sex, which\nis the love of the body and thence of the spirit; and what is in the\nspirit, as derived from the body, does not long continue; but the love\nwhich is in the body, and is derived from the spirit, does continue. The\nlove of the spirit, and of the body from the spirit, is insinuated into\nthe souls and minds of married partners, together with friendship and\nconfidence. When these two (friendship and confidence) conjoin\nthemselves with the first love of marriage, there is effected conjugial\nlove, which opens the bosoms, and inspires the sweets of that love; and\nthis more and more thoroughly, in proportion as those two principles\nadjoin themselves to the primitive love, and that love enters into them,\nand _vice versa_.\n\n163. VII. THE CONJUNCTION OF THE WIFE WITH THE RATIONAL WISDOM OF THE\nHUSBAND IS EFFECTED FROM WITHIN, BUT WITH HIS MORAL WISDOM FROM WITHOUT.\nThat wisdom with men is two-fold, rational and moral, and that their\nrational wisdom is of the understanding alone, and their moral wisdom is\nof the understanding and the life together, may be concluded and seen\nfrom mere intuition and examination. But in order that it may be known\nwhat we mean by the rational wisdom of men, and what by their moral\nwisdom, we will enumerate some of the specific distinctions. The\nprinciples constituent of their rational wisdom are called by various\nnames; in general they are called knowledge, intelligence, and wisdom;\nbut in particular they are called rationality, judgement, capacity,\nerudition, and sagacity; but as every one has knowledge peculiar to his\noffice, therefore they are multifarious; for the clergy, magistrates,\npublic officers, judges, physicians and chemists, soldiers and sailors,\nartificers and laborers, husbandmen, &c., have each their peculiar\nknowledge. To rational wisdom also appertain all the knowledge into\nwhich young men are initiated in the schools, and by which they are\nafterwards initiated into intelligence, which also are called by various\nnames, as philosophy, physics, geometry, mechanics, chemistry,\nastronomy, jurisprudence, politics, ethics, history, and several others,\nby which, as by doors, an entrance is made into things rational, which\nare the ground of rational wisdom.\n\n164. But the constituents of moral wisdom with men are all the moral\nvirtues, which have respect to life, and enter into it, and also all the\nspiritual virtues, which flow from love to God and love towards our\nneighbour, and centre in those loves. The virtues which appertain to the\nmoral wisdom of men are also of various kinds, and are called\ntemperance, sobriety, probity, benevolence, friendship, modesty,\nsincerity, courtesy, civility, also carefulness, industry, quickness of\nwit, alacrity, munificence, liberality, generosity, activity,\nintrepidity, prudence and many others. Spiritual virtues with men are\nthe love of religion, charity, truth, conscience, innocence, and many\nmore. The latter virtues and also the former, may in general be referred\nto love and zeal for religion, for the public good, for a man's country,\nfor his fellow-citizens, for his parents, for his married partner, and\nfor his children. In all these, justice and judgement have dominion;\njustice having relation to moral, and judgement to rational wisdom.\n\n165. The reason why the conjunction of the wife with the man's rational\nwisdom is from within, is, because this wisdom belongs to the man's\nunderstanding, and ascends into the light in which women are not and\nthis is the reason why women do not speak from that wisdom; but, when\nthe conversation of the men turns on subjects proper thereto, they\nremain silent and listen. That nevertheless such subjects have place\nwith the wives from within, is evident from their listening thereto, and\nfrom their inwardly recollecting what had been said, and favoring those\nthings which they had heard from their husbands. But the reason why the\nconjunction of the wife with the moral wisdom of the man is from\nwithout, is, because the virtues of that wisdom for the most part are\nakin to similar virtues with the women, and partake of the man's\nintellectual will, with which the will of the wife unites and\nconstitutes a marriage; and since the wife knows those virtues\nappertaining to the man more than the man himself does, it is said that\nthe conjunction of the wife with those virtues is from without.\n\n166. VIII. FOR THE SAKE OF THIS CONJUNCTION AS AN END, THE WIFE HAS A\nPERCEPTION OF THE AFFECTIONS OF THE HUSBAND, AND ALSO THE UTMOST\nPRUDENCE IN MODERATING THEM. That wives know the affections of their\nhusbands, and prudently moderate them, is among the arcana of conjugial\nlove which lie concealed with wives. They know those affections by three\nsenses, the sight, the hearing, and the touch, and moderate them while\ntheir husbands are not at all aware of it. Now as the reasons of this\nare among the arcana of wives, it does not become me to disclose them\ncircumstantially; but as it is becoming for the wives themselves to do\nso, therefore four MEMORABLE RELATIONS are added to this chapter, in\nwhich those reasons are disclosed by the wives: two of the RELATIONS are\ntaken from the three wives that dwelt in the hall, over which was seen\nfalling as it were a golden shower; and two from the seven wives that\nwere sitting in the garden of roses. A perusal of these RELATIONS will\nunfold this arcanum.\n\n167. IX. WIVES CONCEAL THIS PERCEPTION WITH THEMSELVES AND HIDE IT FROM\nTHEIR HUSBANDS, FOR REASONS OF NECESSITY, IN ORDER THAT CONJUGIAL LOVE,\nFRIENDSHIP, AND CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLING\nTOGETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The concealing and\nhiding of the perception of the affections of the husband by the wives,\nare said to be of necessity; because if they should reveal them, they\nwould cause a complete alienation of their husbands, both in mind and\nbody. The reason of this is, because there resides deep in the minds of\nmany men a conjugial coldness, originating in several causes, which will\nbe enumerated in the chapter ON THE CAUSES OF COLDNESSES, SEPARATION,\nAND DIVORCES BETWEEN MARRIED PARTNERS. This Coldness, in case the wives\nshould discover the affections and inclinations of their husbands, would\nburst forth from its hiding places, and communicate its cold, first to\nthe interiors of the mind, afterwards to the breast, and thence to the\nultimates of love which are appropriated to generation; and these being\naffected with cold, conjugial love would be banished to such a degree,\nthat there would not remain any hope of friendship, of confidence, of\nthe blessedness of dwelling together, and thence of the happiness of\nlife; when nevertheless wives are continually feeding on this hope. To\nmake this open declaration, that they know their husbands' affections\nand inclinations of love, carries with it a declaration and publication\nof their own love: and it is well known, that so far as wives make such\na declaration, so far the men grow cold and desire a separation. From\nthese considerations the truth of this proposition is manifest, that the\nreasons why wives conceal their perception with themselves, and hide it\nfrom their husbands, are reasons of necessity.\n\n168. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE, AND IS NOT\nCOMMUNICABLE TO THE MAN; NEITHER IS THE RATIONAL WISDOM OF THE MAN\nCOMMUNICABLE TO THE WIFE. This follows from the distinction subsisting\nbetween the male principle and the female. The male principle consists\nin perceiving from the understanding, and the female in perceiving from\nlove: and the understanding perceives also those things which are above\nthe body and are out of the world; for the rational and spiritual sight\nreaches to such objects; whereas love reaches no further than to what it\nfeels; when it reaches further, it is in consequence of conjunction with\nthe understanding of the man established from creation: for the\nunderstanding has relation to light, and love to heat; and those things\nwhich have relation to light, are seen, and those which have relation to\nheat, are felt. From these considerations it is evident, that from the\nuniversal distinction subsisting between the male principle and the\nfemale, the wisdom of the wife is not communicable to the man, neither\nis the wisdom of the man communicable to the wife: nor, further, is the\nmoral wisdom of the man communicable to women, so far as it partakes of\nhis rational wisdom.\n\n169. XI. THE WIFE FROM A PRINCIPLE OF LOVE IN CONTINUALLY THINKING ABOUT\nTHE MAN'S INCLINATION TO HER, WITH THE PURPOSE OF JOINING HIM TO\nHERSELF: IT IS OTHERWISE WITH THE MAN. This agrees with what was\nexplained above; namely, that the inclination to unite the man to\nherself is constant and perpetual with the wife, but inconstant and\nalternate with the man; see n. 160: hence it follows, that the wife's\nthoughts are continually employed about her husband's inclination to\nher, with the purpose of joining him to herself. Her thoughts concerning\nher husband are interrupted indeed by domestic concerns; but still they\nremain in the affection of her love; and this affection does not\nseparate itself from the thoughts with women, as it does with men: these\nthings, however, I relate from hearsay; see the two MEMORABLE RELATIONS\nfrom the seven wives sitting in the rose-garden, which are annexed to\nsome of the following chapters.\n\n170. XII. THE WIFE CONJOINS HERSELF TO THE MAN BY APPLICATIONS TO THE\nDESIRES OF HIS WILL. This being generally known and admitted, it is\nneedless to explain it.\n\n171. XIII. THE WIFE IS CONJOINED TO HER HUSBAND BY THE SPHERE OF HER\nLIFE FLOWING FROM THE LOVE OF HIM. There flows, yea there overflows,\nfrom every man (_homo_) a spiritual sphere, derived from the affections\nof his love, which encompasses him, and infuses itself into the natural\nsphere derived from the body, so that the two spheres are conjoined.\nThat a natural sphere is continually flowing, not only from men, but\nalso from beasts, yea from trees, fruits, flowers, and also from metals,\nis generally known. The case is the same in the spiritual world; but the\nspheres flowing from subjects in that world are spiritual, and those\nwhich emanate from spirits and angels are altogether spiritual; because\nthere appertain thereto affections of love, and thence interior\nperceptions and thoughts. This is the origin of all sympathy and\nantipathy, and likewise of all conjunction and disjunction, and,\naccording thereto, of presence and absence in the spiritual world: for\nwhat is of a similar nature or concordant causes conjunction and\npresence, and what is of a dissimilar nature and discordant causes\ndisjunction and absence; therefore those spheres cause distances in that\nworld. What effects those spiritual spheres produce in the natural\nworld, is also known to some. The inclinations of married partners\ntowards each other are from no other origin. They are united by\nunanimous and concordant spheres, and disunited by adverse and\ndiscordant spheres; for concordant spheres are delightful and grateful,\nwhereas discordant spheres are undelightful and ungrateful. I have been\ninformed by the angels, who are in a clear perception of those spheres,\nthat every part of a man, both interior and exterior, renews itself;\nwhich is effected by solutions and reparations; and that hence arises\nthe sphere which continually issues forth. I have also been informed\nthat this sphere encompasses a man on the back and on the breast,\nlightly on the back, but more densely on the breast, and that the sphere\nissuing from the breast conjoins itself with the respiration; and that\nthis is the reason why two married partners, who are of different minds\nand discordant affections, lie in bed back to back, and, on the other\nhand, why those who agree in minds and affections, mutually turn towards\neach other. I have been further informed by the angels, that these\nspheres, because they flow from every part of a man (_homo_), and are\nabundantly continued around him, conjoin and disjoin two married\npartners not only externally, but also internally; and that hence come\nall the differences and varieties of conjugial love. Lastly, I have been\ninformed, that the sphere of love, flowing from a wife who is tenderly\nloved, is perceived in heaven as sweetly fragrant, by far more pleasant\nthan it is perceived in the world by a newly married man during the\nfirst days after marriage. From these considerations is manifested the\ntruth of the assertion, that a wife is conjoined to a man by the sphere\nof her life flowing from the love of him.\n\n172. XIV. THE WIFE IS CONJOINED TO THE HUSBAND BY THE APPROPRIATION OF\nTHE POWERS OF HIS VIRTUE; WHICH HOWEVER IS EFFECTED ACCORDING TO THEIR\nMUTUAL SPIRITUAL LOVE. That this is the case, I have also gathered from\nthe mouth of angels. They have declared that the prolific principles\nimparted from the husbands are received universally by the wives and add\nthemselves to their life; and that thus the wives lead a life unanimous,\nand successively more unanimous with their husbands; and that hence is\neffectively produced a union of souls and a conjunction of minds. They\ndeclared the reason of this was, because in the prolific principle of\nthe husband is his soul, and also his mind as to its interiors, which\nare conjoined to the soul. They added, that this was provided from\ncreation, in order that the wisdom of the man, which constitutes his\nsoul, may be appropriated to the wife, and that thus they may become,\naccording to the Lord's words, one flesh: and further, that this was\nprovided, lest the husband (_homovir_) from some caprice should leave\nthe wife after conception. But they added further, that applications and\nappropriations of the life of the husband with the wife are effected\naccording to conjugial love, because love which is spiritual union,\nconjoins; and that this also is provided for several reasons.\n\n173. XV. THUS THE WIFE RECEIVES IN HERSELF THE IMAGE OF HER HUSBAND, AND\nTHENCE PERCEIVES, SEES, AND IS SENSIBLE OF, HIS AFFECTIONS. From the\nreasons above adduced it follows as an established fact, that wives\nreceive in themselves those things which appertain to the wisdom of\ntheir husbands, thus which are proper to the souls and minds of their\nhusbands, and thereby from virgins make themselves wives. The reasons\nfrom which this follows, are, 1. That the woman was created out of the\nman. 2. That hence she has an inclination to unite, and as it were to\nreunite herself with the man. 3. That by virtue of this union with her\npartner, and for the sake of it, the woman is born the love of the man,\nand becomes more and more the love of him by marriage; because in this\ncase the love is continually employing its thoughts to conjoin the man\nto itself. 4. That the woman is conjoined to her only one (_unico suo_)\nby application to the desires of his life. 5. That they are conjoined by\nthe spheres which encompass them, and which unite themselves universally\nand particularly according to the quality of the conjugial love with the\nwives, and at the same time according to the quality of the wisdom\nrecipient thereof with the husbands. 6. That they are also conjoined by\nappropriations of the powers of the husbands by the wives. 7. From which\nreasons it is evident, that there is continually somewhat of the husband\nbeing transferred to the wife, and inscribed on her as her own. From all\nthese considerations it follows, that the image of the husband is formed\nin the wife; by virtue of which image the wife perceives, sees, and is\nsensible of, the things which are in her husband, in herself, and thence\nas it were herself in him. She perceives from communication, she sees\nfrom aspect, and she is made sensible from the touch. That she is made\nsensible of the reception of her love by the husband from the touch in\nthe palms of the hands, on the cheeks, the shoulders, the hands, and the\nbreasts, I learnt from the three wives in the hall, and the seven wives\nin the rose garden, spoken of in the MEMORABLE RELATIONS which follow.\n\n174. XVI. THERE ARE DUTIES PROPER TO THE HUSBAND AND OTHERS PROPER TO\nTHE WIFE; AND THE WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THE\nHUSBAND, NOR THE HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TO\nPERFORM THEM ARIGHT. That there are duties proper to the husband, and\nothers proper to the wife, needs not to be illustrated by an enumeration\nof them; for they are many and various: and every one that chooses to do\nso can arrange them numerically according to their genera and species.\nThe duties by which wives principally conjoin themselves with their\nhusbands, are those which relate to the education of the children of\neach sex, and of the girls till they are marriageable.\n\n175. The wife cannot enter into the duties proper to the husband, nor on\nthe other hand the husband into the duties proper to the wife, because\nthey differ like wisdom and the love thereof, or like thought and the\naffection thereof, or like understanding and the will thereof. In the\nduties proper to husbands, the primary agent is understanding, thought,\nand wisdom; whereas in the duties proper to wives, the primary agent is\nwill, affection, and love; and the wife from the latter performs her\nduties, and the husband from the former performs his; wherefore their\nduties are naturally different, but still conjunctive in a successive\nseries. Many believe that women can perform the duties of men, if they\nare initiated therein at an early age, as boys are. They may indeed be\ninitiated into the practice of such duties, but not into the judgement\non which the propriety of duties interiorly depends; wherefore such\nwomen as have been initiated into the duties of men, are bound in\nmatters of judgement to consult men, and then, if they are left to their\nown disposal, they select from the counsels of men that which suits\ntheir own inclination. Some also suppose that women are equally capable\nwith men of elevating their intellectual vision, and into the same\nsphere of light, and of viewing things with the same depth; and they\nhave been led into this opinion by the writings of certain learned\nauthoresses: but these writings, when examined in the spiritual world in\nthe presence of the authoresses, were found to be the productions, not\nof judgement and wisdom, but of ingenuity and wit; and what proceeds\nfrom these on account of the elegance and neatness of the style in which\nit is written, has the appearance of sublimity and erudition; yet only\nin the eyes of those who dignify all ingenuity by the name of wisdom. In\nlike manner men cannot enter into the duties proper to women, and\nperform them aright, because they are not in the affections of women,\nwhich are altogether distinct from the affections of men. As the\naffections and perceptions of the male (and of the female) sex are thus\ndistinct by creation and consequently by nature, therefore among the\nstatutes given to the sons of Israel this also was ordained, \"_A woman\nshall not put on the garment of a man, neither shall a man put on the\ngarment of a woman; because this is an abomination_.\" Deut. xxii. 5.\nThis was, because, all in the spiritual world are clothed according to\ntheir affections; and the two affections, of the woman and of the man,\ncannot be united except (as subsisting) between two, and in no case (as\nsubsisting) in one.\n\n176. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL AID, CONJOIN THE TWO\nINTO A ONE, AND AT THE SAME TIME CONSTITUTE ONE HOUSE. It is well known\nin the world that the duties of the husband in some way conjoin\nthemselves with the duties of the wife, and that the duties of the wife\nadjoin themselves to the duties of the husband, and that these\nconjunctions and adjunctions are a mutual aid, and according thereto:\nbut the primary duties, which confederate, consociate, and gather into\none the souls and lives of two married partners, relate to the common\ncare of educating their children; in relation to which care, the duties\nof the husband and of the wife are distinct, and yet join themselves\ntogether. They are distinct; for the care of suckling and nursing the\ninfants of each sex, and also the care of instructing the girls till\nthey become marriageable, is properly the duty of the wife; whereas the\ncare of instructing the boys, from childhood to youth, and from youth\ntill they become capable of governing themselves, is properly the duty\nof the husband: nevertheless the duties, of both the husband and the\nwife, are blended by means of counsel and support, and several other\nmutual aids. That these duties, both conjoined and distinct, or both\ncommon and peculiar, combine the minds of conjugial partners into one;\nand that this is effected by the love called _storge_, is well known. It\nis also well known, that these duties, regarded in their distinction and\nconjunction, constitute one house.\n\n177. XVIII. MARRIED PARTNERS, ACCORDING TO THESE CONJUNCTIONS, BECOME\nONE MAN (homo) MORE AND MORE. This coincides with what is contained in\narticle VI.; where it was observed, that conjunction is effected\nsuccessively from the first days of marriage and that with those who are\nprincipled in love truly conjugial, it is effected more and more\nthoroughly to eternity; see above. They become one man in proportion as\nconjugial love increases; and as this love in the heavens is genuine by\nvirtue of the celestial and spiritual life of the angels, therefore two\nmarried partners are there called two, when they are regarded as husband\nand wife, but one, when they are regarded as angels.\n\n178. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, ARE SENSIBLE\nOF THEIR BEING A UNITED MAN, AND AS IT WERE ONE FLESH. That this is the\ncase, must be confirmed not from the testimony of any inhabitant of the\nearth, but from the testimony of the inhabitants of heaven; for there is\nno love truly conjugial at this day with men on earth; and moreover, men\non earth are encompassed with a gross body, which deadens and absorbs\nthe sensation that two married partners are a united man, and as it were\none flesh; and besides, those in the world who love their married\npartners only exteriorly, and not interiorly, do not wish to hear of\nsuch a thing: they think also on the subject lasciviously under the\ninfluence of the flesh. It is otherwise with the angels of heaven, who\nare principled in spiritual and celestial conjugial love, and are not\nencompassed with so gross a body as men on earth. From those among them\nwho have lived for ages with their conjugial partners in heaven, I have\nheard it testified, that they are sensible of their being so united, the\nhusband with the wife, and the wife with the husband, and each in the\nother mutually and interchangeably, as also in the flesh, although they\nare separate. The reason why this phenomenon is so rare on earth, they\nhave declared to be this; because the union of the souls and minds of\nmarried partners on earth is made sensible in their flesh; for the soul\nconstitutes the inmost principles not only of the head, but also of the\nbody: in like manner the mind, which is intermediate between the soul\nand the body, and which, although it appears to be in the head, is yet\nalso actually in the whole body: and they have declared, that this is\nthe reason why the acts, which the soul and mind intend, flow forth\ninstantly from the body; and that hence also it is, that they\nthemselves, after the rejection of the body in the former world, are\nperfect men. Now, since the soul and the mind join themselves closely to\nthe flesh of the body, in order that they may operate and produce their\neffects, it follows that the union of soul and mind with a married\npartner is made sensible also in the body as one flesh. As the angels\nmade these declarations, I heard it asserted by the spirits who were\npresent, that such subjects belong to angelic wisdom, being above\nordinary apprehension; but these spirits were rational-natural, and not\nrational-spiritual.\n\n179. XX. LOVE TRULY CONJUGIAL, CONSIDERED IN ITSELF, IS A UNION OF\nSOULS, A CONJUNCTION OF MINDS, AND AN ENDEAVOUR TOWARDS CONJUNCTION IN\nTHE BOSOMS AND THENCE IN THE BODY. That it is a union of souls and a\nconjunction of minds, may be seen above, n. 158. The reason why it is an\nendeavour towards conjunction in the bosoms is, because the bosom (or\nbreast) is as it were a place of public assembly, and a royal\ncouncil-chamber, while the body is as a populous city around it. The\nreason why the bosom is as it were a place of public assembly, is,\nbecause all things, which by derivation from the soul and mind have\ntheir determination in the body, first flow into the bosom; and the\nreason why it is as it were a royal council chamber, is, because in the\nbosom there is dominion over all things of the body; for in the bosom\nare contained the heart and lungs; and the heart rules by the blood, and\nthe lungs by the respiration, in every part. That the body is as a\npopulous city around it, is evident. When therefore the souls and minds\nof married partners are united, and love truly conjugial unites them, it\nfollows that this lovely union flows into their bosoms, and through\ntheir bosoms into their bodies, and causes an endeavour towards\nconjunction; and so much the more, because conjugial love determines the\nendeavour to its ultimates, in order to complete its satisfactions; and\nas the bosom is intermediate between the body and the mind, it is\nevident on what account conjugial love has fixed therein the seat of its\ndelicate sensation.\n\n180. XXI. THE STATES OF THIS LOVE ARE INNOCENCE, PEACE, TRANQUILLITY,\nINMOST FRIENDSHIP, FULL CONFIDENCE, AND A MUTUAL DESIRE OF MIND AND\nHEART TO DO EVERY GOOD TO EACH OTHER; AND THE STATES DERIVED FROM THESE\nARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE; AND FROM THE\nETERNAL ENJOYMENT OF THESE IS DERIVED HEAVENLY FELICITY. All these\nthings are in conjugial love, and thence are derived from it, because\nits origin is from the marriage of good and truth, and this marriage is\nfrom the Lord; and because love is of such a nature, that it desires to\ncommunicate with another, whom it loves from the heart, yea, confer joys\nupon him, and thence to derive its own joys. This therefore is the case\nin an infinitely high degree with the divine love, which is in the Lord,\nin regard to man, whom he created a receptacle of both love and wisdom\nproceeding from himself; and as he created man (_homo_) for the\nreception of those principles, the man (_vir_) for the reception of\nwisdom, and the woman for the reception of the love of the man's wisdom,\ntherefore from inmost principles he infused into men (_homines_)\nconjugial love into which love he might insinuate all things blessed,\nsatisfactory, delightful, and pleasant, which proceed solely from his\ndivine love through his divine wisdom, together with life, and flow into\ntheir recipients; consequently, which flow into those who are principled\nin love truly conjugial; for these alone are recipients. Mention is made\nof innocence, peace, tranquillity, inmost friendship, full confidence,\nand the mutual desire of doing every good to each other; for innocence\nand peace relate to the soul, tranquillity to the mind, inmost\nfriendship to the breast, full confidence to the heart, and the mutual\ndesire of doing every good to each other, to the body as derived from\nthe former principles.\n\n181. XXII. THESE THINGS CAN ONLY EXIST IN THE MARRIAGE OF ONE MAN WITH\nONE WIFE. This is a conclusion from all that has been said above, and\nalso from all that remains to be said; therefore there is no need of any\nparticular comment for its confirmation.\n\n       *       *       *       *       *\n\n182. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some\nweeks, I heard a voice from heaven, saying, \"Lo! there is again an\nassembly on Parnassus: come hither, and we will shew you the way.\" I\naccordingly came; and as I drew near, I saw a certain person on Helicon\nwith a trumpet, with which he announced and proclaimed the assembly. And\nI saw the inhabitants of Athens and its suburbs ascending as before; and\nin the midst of them three novitiates from the world. They were of a\nChristian community; one a priest, another a politician, and the third a\nphilosopher. These they entertained on the way with conversation on\nvarious subjects, especially concerning the wise ancients, whom they\nnamed. They inquired whether they should see them, and were answered in\nthe affirmative, and were told, that if they were desirous, they might\npay their respects to them, as they were courteous and affable. The\nnovitiates then inquired after Demosthenes, Diogenes, and Epicurus; and\nwere answered, \"Demosthenes is not here, but with Plato; Diogenes, with\nhis scholars, resides under Helicon, because of his little attention to\nworldly things, and his being engaged in heavenly contemplations;\nEpicurus dwells in a border to the west, and has no intercourse with us;\nbecause we distinguish between good and evil affections, and say, that\ngood affections are one with wisdom, and evil affections are contrary to\nit.\" When they had ascended the hill Parnassus, some guards there\nbrought water in crystal cups from a fountain in the mount, and said,\n\"This is water from the fountain which, according to ancient fable, was\nbroken open by the hoof of the horse Pegasus, and was afterwards\nconsecrated to nine virgins: but by the winged horse Pegasus they meant\nthe understanding of truth, by which comes wisdom; by the hoofs of his\nfeet they understood experiences whereby comes natural intelligence; and\nby the nine virgins they understood knowledges and sciences of every\nkind. These things are now called fables; but they were correspondences,\nagreeable to the primeval method of speaking.\" Then those who attended\nthe three strangers said, \"Be not surprised; the guards are told thus to\nspeak; but we know that to drink water from the fountain, means to be\ninstructed concerning truths, and by truths concerning goods, and\nthereby to grow wise.\" After this, they entered the Palladium, and with\nthem the three novitiates, the priest, the politician, and the\nphilosopher; and immediately the laureled sophi who were seated at the\ntables, asked, \"WHAT NEWS FROM THE EARTH?\" They replied, \"This is news;\nthat a certain person declares that he converses with angels, and has\nhis sight opened into the spiritual world, equally as into the natural\nworld; and he brings thence much new information, and, among other\nparticulars, asserts, that a man lives a man after death, as he lived\nbefore in the world; that he sees, hears, speaks, as before in the\nworld; that he is clothed and decked with ornaments, as before in the\nworld; that he hungers and thirsts, eats and drinks, as before in the\nworld; that he enjoys conjugial delights, as before in the world; that\nhe sleeps and wakes, as before in the world; that in the spiritual world\nthere are land and water, mountains and hills, plains and valleys,\nfountains and rivers, paradises and groves; also that there are palaces\nand houses, cities and villages, as in the natural world; and further,\nthat there are writings and books, employments and trades; also precious\nstones, gold and silver; in a word, that there are all such things there\nas there are on earth, and that those things in the heavens are\ninfinitely more perfect; with this difference only, that all things in\nthe spiritual world are from a spiritual origin, and therefore are\nspiritual, because they are from the sun of that world, which is pure\nlove; whereas all things in the natural world are from a natural origin,\nand therefore are natural and material, because they are from the sun of\nthat world, which is pure fire; in short, that a man after death is\nperfectly a man, yea more perfectly than before in the world; for before\nin the world he was in a material body, but in the spiritual world he is\nin a spiritual body.\" Hereupon the ancient sages asked, \"What do the\npeople on the earth think of such information?\" The three strangers\nreplied, \"We know that it is true, because we are here, and have viewed\nand examined everything; wherefore we will tell you what has been said\nand reasoned about it on earth.\" Then the PRIEST said, \"Those of our\norder, when they first heard such relations, called them visions, then\nfictions; afterwards they insisted that the man had seen spectres, and\nlastly they hesitated, and said, 'Believe them who will; we have\nhitherto taught that a man will not be in a body after death until the\nday of the last judgement.'\" Then the sages asked, \"Are there no\nintelligent persons among those of your order, who can prove and evince\nthe truth, that a man lives a man after death?\" The priest said, \"There\nare indeed some who prove it, but not to the conviction of others. Those\nwho prove it say, that it is contrary to sound reason to believe, that a\nman does not live a man till the day of the last judgement, and that in\nthe mean while he is a soul without a body. What is the soul, or where\nis it in the interim? Is it a vapor, or some wind floating in the\natmosphere, or some thing hidden in the bowels of the earth? Have the\nsouls of Adam and Eve, and of all their posterity, now for six thousand\nyears, or sixty ages, been flying about in the universe, or been shut up\nin the bowels of the earth, waiting for the last judgement? What can be\nmore anxious and miserable than such an expectation? May not their lot\nin such a case be compared with that of prisoners bound hand and foot,\nand lying in a dungeon? If such be a man's lot after death, would it not\nbe better to be born an ass than a man? Is it not also contrary to\nreason to believe, that the soul can be re-clothed with its body? Is not\nthe body eaten up by worms, mice, and fish? And can a bony skeleton that\nhas been parched in the sun, or mouldered into dust, be introduced into\na new body? And how could the cadaverous and putrid materials be\ncollected, and reunited to the souls? When such questions as these are\nurged, those of our order do not offer any answers grounded in reason,\nbut adhere to their creed, saying, 'We keep reason under obedience to\nfaith.' With respect to collecting all the parts of the human body from\nthe grave at the last day, they say, 'This is a work of omnipotence;'\nand when they name omnipotence and faith, reason is banished; and I am\nfree to assert, that in such case sound reason is not appreciated, and\nby some is regarded as a spectre; yea, they can say to sound reason,\n'Thou art unsound.'\" On hearing these things, the Grecian sages said,\n\"Surely such paradoxes vanish and disperse of themselves, as being full\nof contradiction; and yet in the world at this day they cannot be\ndispersed by sound reason. What can be believed more paradoxical than\nwhat is told respecting the last judgement; that the universe will then\nbe destroyed, and that the stars of heaven will then fall down upon the\nearth, which is less than the stars; and that then the bodies of men,\nwhether they be mouldering carcases, or mummies eaten by men, or reduced\nto mere dust, will meet and be united again with their souls? We, during\nour abode in the world, from the inductions of reason, believed the\nimmortality of the souls of men; and we also assigned regions for the\nblessed, which we call the elysian fields; and we believed that the soul\nwas a human image or appearance, but of a fine and delicate nature,\nbecause spiritual.\" After this, the assembly turned to the other\nstranger, who in the world had been a POLITICIAN. He confessed that he\ndid not believe in a life after death, and that respecting the new\ninformation which he had heard about it, he thought it all fable and\nfiction. \"In my meditations on the subject,\" said he, \"I used to say to\nmyself, 'How can souls be bodies?--does not the whole man lie dead in\nthe grave?--is not the eye there; how can he see?--is not the ear there,\nhow can he hear?--whence must he have a mouth wherewith to speak?\nSupposing anything of a man to live after death, must it not resemble a\nspectre? and how can a spectre eat and drink, or how can it enjoy\nconjugial delights? whence can it have clothes, houses, meats, &c.?\nBesides, spectres, which are mere aerial images, appear as if they\nreally existed; and yet they do not. These and similar sentiments I used\nto entertain in the world concerning the life of men after death; but\nnow, since I have seen all things, and touched them with my hands, I am\nconvinced by my very senses that I am a man as I was in the world; so\nthat I know no other than that I live now as I lived formerly; with only\nthis difference, that my reason now is sounder. At times I have been\nashamed of my former thoughts.\" The PHILOSOPHER gave much the same\naccount of himself as the politician had done; only differing in this\nrespect, that he considered the new relations which he had heard\nconcerning a life after death, as having reference to opinions and\nhypotheses which he had collected from the ancients and moderns. When\nthe three strangers had done speaking, the sophi were all in amazement;\nand those who were of the Socratic school, said, that from the news they\nhad heard from the earth, it was quite evident, that the interiors of\nhuman minds had been successively closed; and that in the world at this\ntime a belief in what is false shines as truth, and an infatuated\ningenuity as wisdom; and that the light of wisdom, since their times,\nhas descended from the interiors of the brain into the mouth beneath the\nnose, where it appears to the eyes as a shining of the lip, while the\nspeech of the mouth thence proceeding appears as wisdom. Hereupon one of\nthe young scholars said, \"How stupid are the minds of the inhabitants of\nthe earth at this day! I wish we had here the disciples of Heraclitus,\nwho weep at every thing, and of Democritus, who laugh at every thing;\nfor then we should hear much lamentation and much laughter.\" When the\nassembly broke up, they gave the three novitiates the insignia of their\nauthority, which were copper plates, on which were engraved some\nhieroglyphic characters; with which they took their leave and departed.\n\n183. THE SECOND MEMORABLE RELATION. I saw in the eastern quarter a grove\nof palm-trees and laurels, set in winding rows, which I approached and\nentered; and walking in the winding paths I saw at the end a garden,\nwhich formed the centre of the grove. There was a little bridge dividing\nthe grove from the garden, and at the bridge two gates, one on the side\nnext the grove, and the other on the side next the garden. And as I drew\nnear, the keeper opened the gates, and I asked him the name of the\ngarden. He said, \"ADRAMANDONI; which is the delight of conjugial love.\"\nI entered, and lo! there were olive-trees; and among them ran pendulous\nvines, and underneath and among them were shrubs in flower. In the midst\nof the garden was a grassy circus, on which were seated husbands and\nwives, and youths and maidens, in pairs; and in the midst of the circus,\non an elevated piece of ground, there was a little fountain, which, from\nthe strength of its spring, threw its water to a considerable height. On\napproaching the circus I saw two angels clad in purple and scarlet, in\nconversation with those who were seated on the grass. They were\nconversing respecting the origin of conjugial love, and respecting its\ndelights; and this being the object of their discourse, the attention\nwas eager, and the reception full; and hence there was an exaltation in\nthe speech of the angels as from the fire of love. I collected the\nfollowing summary of what was said. They began with the difficulty of\ninvestigating and perceiving the origin of conjugial love; because its\norigin is divinely celestial, it being divine love, divine wisdom, and\ndivine use, which three proceed as a one from the Lord, and hence flow\nas a one into the souls of men, and through their souls into their\nminds, and there into the interior affections and thoughts, and through\nthese into the desires next to the body, and from these through the\nbreast into the genital region, where all principles derived from their\nfirst origin exist together, and, in union with successive principles,\nconstitute conjugial love. After this the angels said, \"Let us\ncommunicate together by questions and answers; since the perception of a\nthing, imbibed by hearing only, flows in indeed, but does not remain\nunless the bearer also thinks of it from himself, and asks questions\nconcerning it.\" Then some of that conjugial assembly said to the angels,\n\"We have heard that the origin of conjugial love is divinely celestial;\nbecause it is by virtue of influx from the Lord into the souls of men;\nand, as it is from the Lord, that it is love, wisdom, and use, which are\nthree essentials, together constituting one divine essence, and that\nnothing but what is of the divine essence can proceed from him, and flow\ninto the inmost principle of man (_homo_), which is called his soul; and\nthat these three essentials are changed into analogous and corresponding\nprinciples in their descent into the body. We ask therefore now in the\nfirst place, What is meant by the third proceeding divine essential,\nwhich is called use?\" The angels replied, \"Love and wisdom, without use,\nare only abstract ideas of thought; which also after some continuance in\nthe mind pass away like the winds; but in use they are collected\ntogether, and therein become one principle, which is called real. Love\ncannot rest unless it is as work; for love is the essential active\nprinciple of life; neither can wisdom exist and subsist unless when it\nis at work from and with love; and to work is use; therefore we define\nuse to be the doing good from love by wisdom; use being essential good.\nAs these three essentials, love, wisdom, and use, flow into the souls of\nmen, it may appear from what ground it is said, that all good is from\nGod; for every thing done from love by wisdom, is called good; and use\nalso is something done. What is love without wisdom but a mere\ninfatuation? and what is love with wisdom without use, but a puff of the\nmind? Whereas love and wisdom with use not only constitute man (_homo_),\nbut also are man; yea, what possibly you will be surprised at, they\npropagate man; for in the seed of a man (_vir_) is his soul in a perfect\nhuman form, covered with substances from the purest principles of\nnature; whereof a body is formed in the womb of the mother. This is the\nsupreme and ultimate use of the divine love by the divine wisdom.\"\nFinally the angels said, \"We will hence come to this conclusion, that\nall fructification, propagation, and prolification, is originally\nderived from the influx of love, wisdom, and use from the Lord, from an\nimmediate influx into the souls of men, from a mediate influx into the\nsouls of animals, and from an influx still more mediate into the inmost\nprinciples of vegetables; and all these effects are wrought in ultimates\nfrom first principles. That fructifications, propagations, and\nprolifications, are continuations of creation, is evident; for creation\ncannot be from any other source, than from divine love by divine wisdom\nin divine use; wherefore all things in the universe are procreated and\nformed from use, in use, and for use.\" Afterwards those who were seated\non the grassy couches, asked the angels \"Whence are the innumerable and\nineffable delights of conjugial love?\" The angels replied, \"They are\nfrom the uses of love and wisdom, as may be plain from this\nconsideration, that so far as any one loves to grow wise, for the sake\nof genuine use, so far he is in the vein and potency of conjugial love;\nand so far as he is in these two, so far he is in the delights thereof.\nUse effects this; because love and wisdom are delighted with each other,\nand as it were sport together like little children; and as they grow up,\nthey enter into genial conjunction, which is effected by a kind of\nbetrothing, nuptial solemnity, marriage, and propagation, and this with\ncontinual variety to eternity. These operations take place between love\nand wisdom inwardly in use. Those delights in their first principles are\nimperceptible; but they become more and more perceptible as they descend\nthence by degrees and enter the body. They enter by degrees from the\nsoul into the interiors of a man's mind, from these into its exteriors,\nfrom these into the bosom, and from the bosom into the genital region.\nThose celestial nuptial sports in the soul are not at all perceived by\nman; but they thence insinuate themselves into the interiors of the mind\nunder a species of peace and innocence, and into the exteriors of the\nmind under a species of blessedness, satisfaction, and delight; in the\nbosom under a species of the delights of inmost friendship; and in the\ngenital region, from continual influx even from the soul with the\nessential sense of conjugial love, as the delight of delights. These\nnuptial sports of love and wisdom in use in the soul, in proceeding\ntowards the bosom, become permanent, and present themselves sensible\ntherein under an infinite variety of delights; and from the wonderful\ncommunication of the bosom with the genital region, the delights therein\nbecome the delights of conjugial love, which are superior to all other\ndelights in heaven and in the world; because the use of conjugial love\nis the most excellent of all uses, the procreation of the human race\nbeing thence derived, and from the human race the angelic heaven.\" To\nthis the angels added, that those who are not principled in the love of\nwisdom for the sake of use from the Lord, do not know anything\nconcerning the variety of the innumerable delights of love truly\nconjugial; for with those who do not love to grow wise from genuine\ntruths, but love to be insane from false principles, and by this\ninsanity perform evil uses from some particular love, the way to the\nsoul is closed: hence the heavenly nuptial sports of love and wisdom in\nthe soul, being more and more intercepted, cease, and together with them\nconjugial love ceases with its vein, its potency, and its delights. On\nhearing these statements the audience said, \"We now perceive that\nconjugial love is according to the love of growing wise for the sake of\nuses from the Lord.\" The angels replied that it was so. And instantly\nupon the heads of some of the audience there appeared wreaths of\nflowers; and on their asking, \"Why is this?\" the angels said, \"Because\nthey have understood more profoundly:\" and immediately they departed\nfrom the garden, and the latter in the midst of them.\n\n       *       *       *       *       *\n\nON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN\nBY MARRIAGE.\n\n184. What is meant by states of life, and their changes, is very well\nknown to the learned and the wise, but unknown to the unlearned and the\nsimple; wherefore it may be expedient to premise somewhat on the\nsubject. The state of a man's life is its quality; and as there are in\nevery man two faculties which constitute his life, and which are called\nthe understanding and the will, the state of a man's life is its quality\nas to the understanding and the will. Hence it is evident, that changes\nof the state of life mean changes of quality as to the things\nappertaining to the understanding and the will. That every man is\ncontinually changing as to those two principles, but with a distinction\nof variations before marriage and after it, is the point proposed to be\nproved in this section; which shall be done in the following\npropositions:--I. _The state of a man's (homo) life from infancy even to\nthe end of his life, and afterwards to eternity, is continually\nchanging._ II. _In like manner a man's internal form which is that of\nhis spirit, is continually changing._ III. _These changes differ in the\ncase of men and of women; since men from creation are forms of\nknowledge, intelligence, and wisdom, and women are forms of the love of\nthose principles as existing with men._ IV. _With men there is an\nelevation of the mind into superior light, and with women an elevation\nof the mind into superior heat: and that the woman is made sensible of\nthe delights of her heat in the man's light._ V. _With both men and\nwomen, the states of life before marriage are different from what they\nare afterwards._ VI. _With married partners the states of life after\nmarriage are changed and succeed each other according to the\nconjunctions of their minds by conjugial love._ VII. _Marriage also\ninduces other forms in the souls and minds of married partners._ VIII.\n_The woman is actually formed into a wife according to the description\nin the book of creation._ IX. _This formation is effected on the part of\nthe wife by secret means; and this is meant by the woman's being created\nwhile the man slept._ X. _This formation on the part of the wife is\naffected by the conjunction of her own will with the internal will of\nthe man._ XI. _The end herein is, that the will of both became one, and\nthat thus both may become one man (homo)._ XII. _This formation on the\npart of the wife is affected by an appropriation of the affections of\nthe husband._ XIII. _This formation on the part of the wife is effected\nby a reception of the propagations of the soul of the husband, with the\ndelight arising from her desire to be the love of her husband's wisdom._\nXIV. _Thus a maiden is formed into a wife, and a youth into a husband._\nXV. _In the marriage of one man with one wife, between whom there exists\nlove truly conjugial, the wife becomes more and more a wife and the\nhusband more and more a husband._ XVI. _Thus also their forms are\nsuccessively perfected and ennobled from within._ XVII. _Children born\nof parents who are principled in love truly conjugial, derive from them\nthe conjugial principle of good and truth; whence they have an\ninclination and faculty, if sons, to perceive the things relating to\nwisdom, and if daughters, to love those things which wisdom teaches._\nXVIII. _The reason of this is because the soul of the offspring is from\nthe father and its clothing from the mother._ We proceed to the\nexplanation of each article.\n\n185. I. THE STATE OF A MAN'S (_homo_) LIFE, FROM INFANCY EVEN TO THE END\nOF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. The\ncommon states of a man's life are called infancy, childhood, youth,\nmanhood, and old age. That every man, whose life is continued in the\nworld, successively passes from one state into another, thus from the\nfirst to the last, is well known. The transitions into those ages only\nbecome evident by the intervening spaces of time: that nevertheless they\nare progressive from one moment to another, thus continual, is obvious\nto reason; for the case is similar with a man as with a tree, which\ngrows and increases every instant of time, even the most minute, from\nthe casting of the seed into the earth. These momentaneous progressions\nare also changes of state; for the subsequent adds something to the\nantecedent, which perfects the state. The changes which take place in a\nman's internals, are more perfectly continuous than those which take\nplace in his externals; because a man's internals, by which we mean the\nthings appertaining to his mind or spirit, are elevated into a superior\ndegree above his externals; and in those principles which are in a\nsuperior degree, a thousand effects take place in the same instant in\nwhich one effect is wrought in externals. The changes which take place\nin internals, are changes of the state of the will as to affections, and\nof the state of the understanding as to thoughts. The successive changes\nof state of the latter and of the former are specifically meant in the\nproposition. The changes of these two lives or faculties are perpetual\nwith every man from infancy even to the end of his life, and afterwards\nto eternity; because there is no end to knowledge, still less to\nintelligence, and least of all to wisdom; for there is infinity and\neternity in the extent of these principles, by virtue of the Infinite\nand Eternal One, from whom they are derived. Hence comes the\nphilosophical tenet of the ancients, that everything is divisible _in\ninfinitum_; to which may be added, that it is multiplicable in like\nmanner. The angels assert, that by wisdom from the Lord they are being\nperfected to eternity; which also means to infinity; because eternity is\nthe infinity of time.\n\n186. II. IN LIKE MANNER A MAN'S (_homo_) INTERNAL FORM WHICH IS THAT OF\nHIS SPIRIT, IS CONTINUALLY CHANGING. The reason why this form is\ncontinually changing as the state of the man's life is changed, is,\nbecause there is nothing that exists but in a form, and state induces\nthat form; wherefore it is the same whether we say that the state of a\nman's life is changed, or that its form is changed. All a man's\naffections and thoughts are in forms, and thence from forms; for forms\nare their subjects. If affections and thoughts were not in subjects,\nwhich are formed, they might exist also in skulls without a brain; which\nwould be the same thing as to suppose sight without an eye, hearing\nwithout an ear, and taste without a tongue. It is well known that there\nare subjects of these senses, and that these subjects are forms. The\nstate of life, and thence the form, with a man, is continually changing;\nbecause it is a truth which the wise have taught and still teach, that\nthere does not exist a sameness, or absolute identity of two things,\nstill less of several; as there are not two human faces the same, and\nstill less several: the case is similar in things successive, in that no\nsubsequent state of life is the same as a preceding one; whence it\nfollows, that there is a perpetual change of the state of life with\nevery man, consequently also a perpetual change of form, especially of\nhis internals. But as these considerations do not teach anything\nrespecting marriages, but only prepare the way for knowledges concerning\nthem, and since also they are mere philosophical inquiries of the\nunderstanding, which, with some persons, are difficult of apprehension,\nwe will pass them without further discussion.\n\n187. III. THESE CHANGES DIFFER IN THE CASE OF MEN AND OF WOMEN; SINCE\nMEN FROM CREATION ARE FORMS OF KNOWLEDGE, INTELLIGENCE, AND WISDOM; AND\nWOMEN ARE FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH MEN.\nThat men were created forms of the understanding, and that women were\ncreated forms of the love of the understanding of men, may be explained\nabove, n. 90. That the changes of state, which succeed both with men and\nwomen from infancy to mature age, are for the perfecting of forms, the\nintellectual form with men, and the voluntary with women, follows as a\nconsequence: hence it is clear, that the changes with men differ from\nthose with women; nevertheless with both, the external form which is of\nthe body is perfected according to the perfecting of the internal form\nwhich is of the mind; for the mind acts upon the body, and not _vice\nversa_. This is the reason why infants in heaven become men of stature\nand comeliness according as they increase in intelligence; it is\notherwise with infants on earth, because they are encompassed with a\nmaterial body like the animals; nevertheless they agree in this, that\nthey first grow in inclination to such things as allure their bodily\nsenses, and afterwards by little and little to such things as affect the\ninternal thinking sense, and by degrees to such things as tincture the\nwill with affection; and when they arrive at an age which is midway\nbetween mature and immature, the conjugial inclination begins, which is\nthat of a maiden to a youth, and of a youth to a maiden; and as maidens\nin the heavens, like those on earth from an innate prudence conceal\ntheir inclination to marriage, the youths there know no other than that\nthey affect the maidens with love; and this also appears to them in\nconsequence of their masculine eagerness; which they also derive from an\ninflux of love from the fair sex; concerning which influx we shall speak\nparticularly elsewhere. From these considerations the truth of the\nproposition is evident, that the changes of state with men differ from\nthose with women; since men from creation are forms of knowledge,\nintelligence and wisdom, and women are forms of the love of those\nprinciples as existing with men.\n\n188. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTO SUPERIOR LIGHT,\nAND WITH WOMEN AN ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THE\nWOMAN IS MADE SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT.\nBy the light into which men are elevated, we mean intelligence and\nwisdom; because spiritual light, which proceeds from the sun of the\nspiritual world, which sun in its essence is love, acts in equality or\nunity with those two principles; and by the heat into which women are\nelevated, we mean conjugial love because spiritual heat, which proceeds\nfrom the sun of that world, in its essence is love, and with women it is\nlove conjoining itself with intelligence and wisdom in men; which love\nin its complex is called conjugial love, and by determination becomes\nthat love. It is called elevation into superior light and heat, because\nit is elevation into the light and heat which the angels of the superior\nheavens enjoy: it is also an actual elevation, as from a thick mist into\npure air, and from an inferior region of the air into a superior, and\nfrom thence into ether; therefore elevation into superior light with men\nis elevation into superior intelligence, and thence into wisdom; in\nwhich also there are ascending degrees of elevation; but elevation into\nsuperior heat with women is an elevation into chaster and purer\nconjugial love, and continually towards the conjugial principle, which\nfrom creation lies concealed in their inmost principles. These\nelevations, considered in themselves, are openings of the mind; for the\nhuman mind is distinguished into regions, as the world is distinguished\ninto regions as to the atmosphere; the lowest of which is the watery,\nthe next above is the aerial, and still higher is the ethereal, above\nwhich there is also the highest: into similar regions the mind of man is\nelevated as it is opened, with men by wisdom, and with women by love\ntruly conjugial.\n\n189. We have said, that the woman is made sensible of the delights of\nher heat in the man's light; by which we mean that the woman is made\nsensible of the delights of her love in the man's wisdom, because wisdom\nis the receptacle; and wherever love finds such a receptacle\ncorresponding to itself, it is in the enjoyment of its delights: but we\ndo not mean, that heat with its light is delighted out of forms, but\nwithin them; and spiritual heat is delighted with spiritual light in\ntheir forms to a greater degree, because those forms by virtue of wisdom\nand love are vital, and thereby susceptible. This may be illustrated by\nwhat are called the sports of heat with light in the vegetable kingdom:\nout of the vegetable there is only a simple conjunction of heat and\nlight, but within it there is a kind of sport of the one with the other;\nbecause there they are in forms or receptacles; for they pass through\nastonishing meandering ducts, and in the inmost principles therein they\ntend to use in bearing fruit, and also breathe forth their satisfactions\nfar and wide into the atmosphere, which they fill with fragrance. The\ndelight of spiritual heat with spiritual light is more vividly\nperceivable in human forms, in which spiritual heat is conjugial love,\nand spiritual light is wisdom.\n\n190. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFE BEFORE MARRIAGE ARE\nDIFFERENT FROM WHAT THEY ARE AFTERWARDS. Before marriage, each sex\npasses through two states, one previous and the other subsequent to the\ninclination for marriage. The changes of both these states, and the\nconsequent formations of minds, proceed in successive order according to\ntheir continual increase; but we have not leisure now to describe these\nchanges, which are various and different in their several subjects. The\ninclination to marriage, previous to marriage, are only imaginary in the\nmind, and become more and more sensible in the body; but the states\nthereof after marriage are states of conjunction and also of\nprolification, which, it is evident, differ from the forgoing states as\neffects differ from intentions.\n\n191. VI. WITH MARRIED PARTNERS THE STATES OF LIFE AFTER MARRIAGE ARE\nCHANGED AND SUCCEED EACH OTHER ACCORDING TO THE CONJUNCTIONS OF THEIR\nMINDS BY CONJUGIAL LOVE. The reason why changes of the state and the\nsuccessions thereof after marriage, with both the man and the wife, are\naccording to conjugial love with each, and thus are either conjunctive\nor disjunctive of their minds, is, because conjugial love is not only\nvarious but also different with conjugial pairs: various, with those who\nlove each other interiorly; for with such it has its intermissions,\nnotwithstanding its being inwardly in its heat regular and permanent;\nbut it is different with those who love each other only exteriorly; for\nwith such its intermissions do not proceed from similar causes, but from\nalternate cold and heat. The true ground of these differences is, that\nwith the latter the body is the principal agent, the ardour of which\nspreads itself around, and forcibly draws into communion with it the\ninferior principles of the mind; whereas, with the former, who love each\nother interiorly, the mind is the principal agent, and brings the body\ninto communion with it. It appears as if love ascended from the body\ninto the soul; because as soon as the body catches the allurement, it\nenters through the eyes, as through doors, into the mind, and thus\nthrough the sight, as through an outer court, into the thoughts, and\ninstantly into the love: nevertheless it descends from the mind, and\nacts upon the inferior principles according to their orderly\narrangement; therefore the lascivious mind acts lasciviously, and the\nchaste mind chastely; and the latter arranges the body, whereas the\nformer is arranged by the body.\n\n192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THE SOULS AND MINDS OF\nMARRIED PARTNERS. That marriage has this effect cannot be observed in\nthe natural world; because in this world souls and minds are encompassed\nwith a material body, through which the mind rarely shines: the men\n(_homines_) also of modern times, more than the ancients, are taught\nfrom their infancy to assume feigned countenances, whereby they deeply\nconceal the affections of their minds; and this is the reason why the\nforms of minds are not known and distinguished according to their\ndifferent quality, as existing before marriage and after it:\nnevertheless that the forms of souls and minds differ after marriage\nfrom what they were before, is very manifest from their appearance in\nthe spiritual world; for they are then spirits and angels, who are minds\nand souls in a human form, stripped of their outward coverings, which\nhad been composed of watery and earthy elements, and of aerial vapors\nthence arising; and when these are cast off, the forms of the minds are\nplainly seen, such as they had been inwardly in their bodies; and then\nit is clearly perceived, that there is a difference in regard to those\nforms with those who live in marriage, and with those who do not. In\ngeneral, married partners have an interior beauty of countenance, the\nman deriving from the wife the ruddy bloom of her love, and the wife\nfrom the man the fair splendor of his wisdom; for two married partners\nin the spiritual world are united as to their souls; and moreover there\nappears in each a human fulness. This is the case in heaven, because\nthere are no marriages (_conjugia_) in any other place; beneath heaven\nthere are only nuptial connections (_connubia_), which are alternately\ntied and loosed.\n\n193. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THE\nDESCRIPTION IN THE BOOK OF CREATION. In this book it is said, that the\nwoman was created out of the man's rib, and that the man said, when she\nwas brought to him, \"This is bone of my bones, and flesh of my flesh;\nand she shall be called Eve (_Ischah_), because she was taken out of man\n(_Isch_):\" Gen. chap. ii. 21-23. A rib of the breast, in the Word,\nsignifies, in the spiritual sense, natural truth. This is signified by\nthe ribs which the bear carried between his teeth, Dan. vii. 5; for\nbears signify those who read the Word in the natural sense, and see\ntruths therein without understanding: the man's breast signifies that\nessential and peculiar principle, which is distinguished from the breast\nof the woman: that this is wisdom, may be seen above, n. 187; for truth\nsupports wisdom as the ribs do the breast. These things are signified,\nbecause the breast is that part of a man in which all his principles are\nas in their centre. From these considerations, it is evident, that the\nwoman was created out of the man by a transfer of his peculiar wisdom,\nwhich is the same thing as to be created out of natural truth; and that\nthe love thereof was transferred from the man into the woman, to the end\nthat conjugial love might exist; and that this was done in order that\nthe love of the wife and not self-love might be in the man: for the\nwife, in consequence of her innate disposition, cannot do otherwise than\nconvert self-love, as existing with the man, into his love to herself;\nand I have been informed, that this is effected by virtue of the wife's\nlove itself, neither the man nor the wife being conscious of it: hence,\nno man can possibly love his wife with true conjugial love, who from a\nprinciple of self-love is vain and conceited of his own intelligence.\nWhen this arcanum relating to the creation of the woman from the man, is\nunderstood, it may then be seen, that the woman in like manner is as it\nwere created or formed from the man in marriage; and that this is\neffected by the wife, or rather through her by the Lord, who imparts\ninclinations to women whereby they produce such an effect: for the wife\nreceives into herself the image of a man, and thereby appropriates to\nherself his affections, as may be seen above, n. 183; and conjoins the\nman's internal will with her own, of which we shall treat presently; and\nalso claims to herself the propagated forms (_propagines_) of his soul,\nof which also we shall speak elsewhere. From these considerations it is\nevident, that, according to the description in the book of Genesis,\ninteriorly understood, a woman is formed into a wife by such things as\nshe takes out of the husband and his breast, and implants in herself.\n\n194. IX. THIS FORMATION IS EFFECTED ON THE PART OF THE WIFE BY SECRET\nMEANS; AND THIS IS MEANT BY THE WOMAN'S BEING CREATED WHILE THE MAN\nSLEPT. It is written in the book of Genesis, that Jehovah God caused a\ndeep sleep to fall upon Adam, so that he slept; and that then he took\none of his ribs, and builded it into a woman: chap. ii. 21, 22. That by\nthe man's sleep and sleeping is signified his entire ignorance that the\nwife is formed and as it were created from him, appears from what was\nshewn in the preceding chapter, and also from the innate prudence and\ncircumspection of wives, not to divulge anything concerning their love,\nor their assumption of the affections of the man's life, and thereby of\nthe transfer of his wisdom into themselves. That this is effected on the\npart of the wife without the husband's knowledge, and while he is as it\nwere sleeping, thus by secret means, is evident from what was explained\nabove, n. 166-168; where also it is clearly shewn, that the prudence\nwith which women are influenced herein, was implanted in them from\ncreation, and consequently from their birth, for reasons of necessity,\nso that conjugial love, friendship, and confidence, and thereby the\nblessedness of dwelling together and a happy life, may be secured:\nwherefore for the right accomplishing of this, the man is enjoined to\n_leave his father and mother and to cleave to his wife_, Gen. ii. 24;\nMatt. xix. 4, 5. The father and mother, whom the man is to leave, in a\nspiritual sense signify his _proprium_ of will and _proprium_ of\nunderstanding; and the _proprium_ of a man's (_homo_) will is to love\nhimself, and the _proprium_ of his understanding is to love his own\nwisdom; and to cleave to his wife signifies to devote himself to the\nlove of his wife. Those two _propriums_ are deadly evils to man, if they\nremain with him, and the love of those two _propriums_ is changed into\nconjugial love, so far as a man cleaves to his wife, that is, so far as\nhe receives her love; see above, n. 193, and elsewhere. To sleep\nsignifies to be in ignorance and unconcern; a father and a mother\nsignify the two _propriums_ of a man (_homo_), the one of the will and\nthe other of the understanding; and to cleave to, signifies to devote\none's self to the love of any one, as might be abundantly confirmed from\npassages in other parts of the Word; but this would be foreign to our\npresent subject.\n\n195. X. THIS FORMATION ON THE PART OF THE WIFE IS EFFECTED BY THE\nCONJUNCTION OF HER OWN WILL WITH THE INTERNAL WILL OF THE MAN. That the\nman possesses rational and moral wisdom, and that the wife conjoins\nherself with those things which relate to his moral wisdom, may be seen\nabove, n. 163-165. The things which relate to rational wisdom constitute\nthe man's understanding, and those which relate to moral wisdom\nconstitute his will. The wife conjoins herself with those things which\nconstitute the man's will. It is the same, whether we say that the wife\nconjoins herself, or that she conjoins her will to the man's will;\nbecause she is born under the influence of the will, and consequently in\nall her actions acts from the will. The reason why it is said _with the\nman's internal will_, is, because the man's will resides in his\nunderstanding, and the man's intellectual principle is the inmost\nprinciple of the woman, according to what was observed above concerning\nthe formation of the woman from the man, n. 32, and in other places. The\nman has also an external will; but this frequently takes its tincture\nfrom simulation and dissimulation. This will the wife notices; but she\ndoes not conjoin herself with it, except pretendedly or in the way of\nsport.\n\n196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME ONE, AND\nTHAT THUS BOTH MAY BECOME ONE MAN (_homo_): for whoever conjoins to\nhimself the will of another, also conjoins to himself his understanding;\nfor the understanding regarded in itself is merely the minister and\nservant of the will. That this is the case, appears evidently from the\naffection of love, which moves the understanding to think as it directs.\nEvery affection of love belongs to the will; for what a man loves that\nhe also wills. From these considerations it follows, that whoever\nconjoins to himself the will of a man conjoins to himself the whole man:\nhence it is implanted as a principle in the wife's love to unite the\nwill of her husband to her own will; for hereby the wife becomes the\nhusband's, and the husband the wife's; thus both become one man\n(_homo_).\n\n197. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY AN\nAPPROPRIATION OF THE AFFECTIONS OF THE HUSBAND. This article agrees with\nthe two preceding, because affections are of the will; for affections\nwhich are merely derivations of the love, form the will, and make and\ncompose it; but these affections with men are in the understanding,\nwhereas with women they are in the will.\n\n198. XIII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY A\nRECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUSBAND, WITH THE\nDELIGHT ARISING FROM HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM.\nThis coincides with what was explained above, n. 172, 173, therefore any\nfurther explanation is needless. Conjugial delights with wives arise\nsolely from their desire to be one with their husbands, as good is one\nwith truth in the spiritual marriage. That conjugial love descends from\nthis spiritual marriage, has been proved above in the chapter which\ntreats particularly on that subject; hence it may be seen, as in an\nimage, that the wife conjoins the man to herself, as good conjoins truth\nto itself; and that the man reciprocally conjoins himself to the wife,\naccording to the reception of her love in himself, as truth reciprocally\nconjoins itself to good, according to the reception of good in itself;\nand that thus the love of the wife forms itself by the wisdom of the\nhusband, as good forms itself by truth; for truth is the form of good.\nFrom these considerations it is also evident, that conjugial delights\nwith the wife originate principally in her desiring to be one with the\nhusband, consequently to be the love of her husband's wisdom; for in\nsuch case she is made sensible of the delights of her own heat in the\nman's light, according to what was explained in Article IV., n. 188.\n\n199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND A YOUTH INTO A\nHUSBAND. This flows as a consequence, from what has been said above in\nthis and the foregoing chapter respecting the conjunction of married\npartners into one flesh. A maiden becomes or is made a wife, because in\na wife there are principles taken out of the husband, and therefore\nsupplemental, which were not previously in her as a maiden: a youth also\nbecomes or is made a husband, because in a husband there are principles\ntaken out of the wife, which exalt his receptibility of love and wisdom,\nand which were not previously in him as a youth: this is the case with\nthose who are principled in love truly conjugial. That it is these who\nfeel themselves a united man (_homo_), and as it were one flesh, may be\nseen in the preceding chapter, n. 178. From these considerations it is\nevident, that with females the maiden principle is changed into that of\na wife, and with men the youthful principle is changed into that of a\nhusband. That this is the case, was experimentally confirmed to me in\nthe spiritual world, as follows: Some men asserted, that conjunction\nwith a female before marriage is like conjunction with a wife after\nmarriage.--On hearing this, the wives were very indignant, and said:\n\"There is no likeness at all in the two cases. The difference between\nthem is like that between what is fancied and what is real.\" Hereupon\nthe men rejoined, \"Are you not females as before?\" To this the wives\nreplied more sharply, \"We are not females, but wives; you are in fancied\nand not in real love; you therefore talk fancifully.\" Then the men said,\n\"If you are not females (_feminae_) still you are women (_mulieres_):\"\nand they replied, \"In the first states of marriage we were women\n(_mulieres_); but now we are wives.\"\n\n200. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THERE\nEXISTS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, AND\nTHE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial more and\nmore conjoins two into one man (_homo_), may be seen above n. 178, 179;\nand as a wife becomes a wife from and according to conjunction with the\nhusband, and in like manner the husband with the wife; and as love truly\nconjugial endures to eternity, it follows, that the wife becomes more\nand more a wife, and the husband more and more a husband. The true\nreason of this is, because in the marriage of love truly conjugial, each\nmarried partner becomes continually a more interior man; for that love\nopens the interiors of their minds; and as these are opened, a man\nbecomes more and more a man (_homo_): and to become more a man (_homo_)\nin the case of the wife is to become more a wife, and in the case of the\nhusband to become more a husband. I have heard from the angels, that the\nwife becomes more and more a wife as the husband becomes more and more a\nhusband, but not _vice versa_; because it rarely, if ever, happens, that\na chaste wife is wanting in love to her husband, but that the husband is\nwanting in a return of love to his wife; and that this return of love is\nwanting because he has no elevation of wisdom, which alone receives the\nlove of the wife: respecting this wisdom see above n. 130, 163-165.\nThese things however they said in regard to marriages on earth.\n\n201. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY PERFECTED AND ENNOBLED\nFROM WITHIN. The most perfect and noble human form results from the\nconjunction of two forms by marriage so as to become one form; thus from\ntwo fleshes becoming one flesh, according to creation. That in such case\nthe man's mind is elevated into superior light, and the wife's into\nsuperior heat, and that then they germinate, and bear flowers and\nfruits, like trees in the spring, may be seen above, n. 188, 189. That\nfrom the nobleness of this form are produced noble fruits, which in the\nheavens are spiritual, and on earth natural, will be seen in the\nfollowing article.\n\n202. XVII. CHILDREN BORN OF PARENTS WHO ARE PRINCIPLED IN LOVE TRULY\nCONJUGIAL, DERIVE FROM THEM THE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH,\nWHENCE THEY HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE THE\nTHINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO LOVE THOSE THINGS WHICH\nWISDOM TEACHES. That children derive from their parents inclination to\nsuch things as had been objects of the love and life of the parents, is\na truth most perfectly agreeable to the testimony of history in general,\nand of experience in particular; but that they do not derive or inherit\nfrom their parents the affections themselves, and thence the lives of\nthose affections, but only inclinations and faculties thereto, has been\nshewn me by the wise in the spiritual world; concerning whom, see the\ntwo MEMORABLE RELATIONS above adduced. That children to the latest\nposterity, from innate inclinations, if they are not modified, are led\ninto affections, thoughts, speech, and life, similar to those of their\nparents, is clearly manifest from the Jews, who at this day are like\ntheir fathers in Egypt, in the wilderness, in the land of Canaan, and in\nthe Lord's time; and this likeness is not confined to their minds only,\nbut extends to their countenances; for who does not know a Jew by his\nlook? The case is the same with the descendants of others: from which\nconsiderations it may infallibly be concluded, that children are born\nwith inclinations to such things as their parents were inclined to. But\nit is of the divine providence, lest thought and act should follow\ninclination, that perverse inclinations may be corrected; and also that\na faculty has been implanted for this purpose, by virtue whereof parents\nand masters have the power of amending the morals of children, and\nchildren may afterwards, when they come to years of discretion, amend\ntheir own morals.\n\n203. We have said that children derive from their parents the conjugial\nprinciple of good and truth, because this is implanted from creation in\nthe soul of every one; for it is that which flows into every man from\nthe Lord, and constitutes his human life. But this conjugial principle\npasses into derivatives from the soul even to the ultimates of the body.\nIn its passage through these ultimates and those derivatives, it is\nchanged by the man himself in various ways, and sometimes into the\nopposite, which is called the conjugial or connubial principle of what\nis evil and false. When this is the case, the mind is closed from\nbeneath, and is sometimes twisted as a spire into the contrary; but with\nsome that principle is not closed, but remains half-open above, and with\nsome open. The latter and the former conjugial principle is the source\nof those inclinations which children inherit from their parents, a son\nafter one manner, and a daughter after another. The reason why such\ninclinations are derived from the conjugial principle, is, because, as\nwas proved above, n. 65, conjugial love is the foundation of all loves.\n\n204. The reason why children born of parents who are principled in love\ntruly conjugial, derive inclinations and faculties, if a son, to\nperceive the things relating to wisdom, and if a daughter, to love the\nthings which wisdom teaches, is, because the conjugial principle of good\nand truth is implanted from creation in every soul, and also in the\nprinciples derived from the soul; for it was shewn above, that this\nconjugial principle fills the universe from first principles to last,\nand from a man even to a worm; and also that the faculty to open the\ninferior principles of the mind even to conjunction with its superior\nprinciples, which are in the light and heat of heaven, is also implanted\nin every man from creation: hence it is evident, that a superior\nsuitableness and facility to conjoin good to truth, and truth to good,\nand thus to grow wise, is inherited by those who are born from such a\nmarriage; consequently they have a superior suitableness and facility\nalso to embrace the things relating to the church and heaven; for that\nconjugial love is conjoined with these things, has been frequently shewn\nabove. From these considerations, reason may clearly discover the end\nfor which the Lord the Creator has provided, and still provides,\nmarriages of love truly conjugial.\n\n205. I have been informed by the angels, that those who lived in the\nmost ancient times, live at this day in the heavens, in separate houses,\nfamilies, and nations, as they had lived on earth, and that scarce any\none of a house is wanting; and this because they were principled in love\ntruly conjugial; and that hence their children inherited inclinations to\nthe conjugial principle of good and truth, and were easily initiated\ninto it more and more interiorly by education received from their\nparents, and afterwards as from themselves, when they become capable of\njudging for themselves, were introduced into it by the Lord.\n\n206. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL OF THE OFFSPRING IS\nFROM THE FATHER AND ITS CLOTHING FROM THE MOTHER. No wise man entertains\na doubt that the soul is from the father; it is also manifestly\nconspicuous from minds, and likewise from faces which are the types of\nminds, in descendants from fathers of families in a regular series; for\nthe father returns as in an image, if not in his sons, yet in his\ngrandsons and great grandsons; and this because the soul constitutes a\nman's (_homo_) inmost principle, which may be covered and concealed by\nthe offspring nearest in descent, but nevertheless it comes forth and\nmanifests itself in the more remote issue. That the soul is from the\nfather, and its clothing from the mother, may be illustrated by\nanalogies in the vegetable kingdom. In this kingdom the earth or ground\nis the common mother, which in itself, as in a womb, receives and\nclothes seeds; yea, as it were conceives, bears, brings forth, and\neducates them, as a mother her offspring from the father.\n\n207. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some\ntime I was looking towards the city Athens, of which mention was made in\na former memorable relation, and I heard thence an unusual clamor. There\nwas in it something of laughter, and in the laughter something of\nindignation, and in the indignation something of sadness: still however\nthe clamor was not thereby dissonant, but consonant: because one tone\nwas not together with the other, but one was within another. In the\nspiritual world a variety and commixture of affections is distinctly\nperceived in sound. I inquired from afar what was the matter. They said,\n\"A messenger is arrived from the place where the new comers from the\nChristian world first appear, bringing information of what he has heard\nthere from three persons, that in the world whence they came they had\nbelieved with the generality, that the blessed and happy after death\nenjoy absolute rest from labor; and since administrations, offices, and\nemployments, are labor, they enjoy rest from these: and as those three\npersons are now conducted hither by our emissary, and are at the gate\nwaiting for admission, a clamor was made, and it was deliberately\nresolved they should not be introduced into the Palladium on Parnassus,\nas the former were, but into the great auditory, to communicate the news\nthey brought from the Christian world: accordingly some deputies have\nbeen sent to introduce them in form.\" Being at that time myself in the\nspirit, and distances with spirits being according to the states of\ntheir affections, and having at that time a desire to see and hear them,\nI seemed to myself to be present there, and saw them introduced, and\nheard what they said. The seniors or wiser part of the audience sat at\nthe sides of the auditory, and the rest in the midst; and before these\nwas an elevated piece of ground. Hither the three strangers, with the\nmessenger, were formally conducted by attendants, through the middle of\nthe auditory. When silence was obtained, they were addressed by a kind\nof president of the assembly, and asked, \"WHAT NEWS FROM THE EARTH?\"\nThey replied, \"There is a variety of news: but pray tell us what\ninformation you want.\" The president answered, \"WHAT NEWS IS THERE FROM\nTHE EARTH CONCERNING OUR WORLD AND HEAVEN?\" They replied, \"When we first\ncame into this world, we were informed, that here and in heaven there\nare administrations, offices, employments, trades, studies, relating to\nall sciences and professions, together with wonderful mechanical arts;\nand yet we believed that after our removal or translation from the\nnatural world into the spiritual, we should enter upon an eternal rest\nfrom labor; and what are employments but labor?\" To this the president\nreplied, \"By eternal rest from labor did you understand eternal\ninactivity, in which you should be continually sitting and laying down,\nwith your bosoms and mouths open, attracting and inhaling delights and\njoys?\" \"We conceived something of this sort,\" said the three strangers\nsmiling courteously. Then they were asked, \"What connection have joys\nand delights and the happiness thence resulting, with a state of\ninactivity? By inactivity the mind is enfeebled and contracted, instead\nof being strengthened and expanded; or in other words, the man is\nreduced to a state of death, instead of being quickened into life.\nSuppose a person to sit still in the most complete inactivity, with his\nhands hanging down, his eyes fixed on the ground, and withdrawn from all\nother objects, and suppose him at the same time to be encompassed by an\natmosphere of gladness, would not a lethargy seize both his head and\nbody, and the vital expansion of his countenance would be contracted,\nand at length with relaxed fibres he would nod and totter, till he fell\nto the earth? What is it that keeps the whole bodily system in its due\nexpansion and tension, but the tension of the mind? and whence comes the\ntension of the mind but from administrations and employments, while the\ndischarge of them is attended with delight? I will therefore tell you\nsome news from heaven: in that world there are administrations, offices,\njudicial proceedings both in greater and lesser cases, also mechanical\narts and employments.\" The strangers on hearing of judicial proceedings\nin heaven, said, \"To what purpose are such proceedings? are not all in\nheaven inspired and led by God, and in consequence thereof taught what\nis just and right? what need then is there of judges?\" The president\nreplied, \"In this world we are instructed and learn what is good and\ntrue, also what is just and equitable, as in the natural world; and\nthese things we learn, not immediately from God, but mediately through\nothers; and every angel, like every man, thinks what is true, and does\nwhat is good, as from himself; and this, according to the state of the\nangel, is mixed and not pure: and moreover, there are among the angels\nsome of a simple and some of a wise character; and it is the part of the\nwise to judge, when the simple, from their simplicity and ignorance, are\ndoubtful about what is just, or through mistake wander from it. But as\nyou are as yet strangers in this world, if it be agreeable to you to\naccompany me into our city, we will shew you all that is contained\ntherein.\" Then they quitted the auditory, and some of the elders also\naccompanied them. They were introduced into a large library, which was\ndivided into classes arranged according to the sciences. The three\nstrangers, on seeing so many books, were astonished, and said, \"There\nare books also in this world! whence do you procure parchment and paper,\npens and ink?\" The elders replied, \"We perceive that in the former world\nyou believed that this world is empty and void, because it is spiritual;\nand you believed so because you had conceived an idea of what is\nspiritual abstracted from what is material; and that which is so\nabstracted appeared to you as nothingness, thus as empty and void; when\nnevertheless in this world there is a fulness of all things. Here all\nthings are SUBSTANTIAL and not material: and material things derive\ntheir origin from things substantial. We who live here are spiritual\nmen, because we are substantial and not material; hence in this world we\nhave all things that are in the natural world, in their perfection, even\nbooks and writings, and many other things which are not in the natural\nworld.\" The three strangers, when they heard talk of things SUBSTANTIAL,\nconceived that it must be so, as well because they saw written books, as\nbecause they heard it asserted that material things originate in\nsubstantial. For their further confirmation in these particulars, they\nwere conducted to the houses of the scribes, who were copying the\nwritings of the wise ones of the city; and they inspected the writings,\nand wondered to see them so beautiful and elegant. After this they were\nconducted to the museums, schools, and colleges, and to the places where\nthey had their literary sports. Some of these were called the sports of\nthe Heliconides, some of the Parnassides, some of the Ath\u00e6ides, and some\nthe sports of the maidens of the fountain. They were told that the\nlatter were so called, because maidens signify affections of the\nsciences, and every one has intelligence according to his affection for\nthe sciences: the sports so called were spiritual exercises and trials\nof skill. Afterwards they were led about the city to see the rulers,\nadministrators, and their officers, by whom they were conducted to see\nseveral wonderful works executed in a spiritual manner by the\nartificers. When they had taken a view of all these things, the\npresident again conversed with them about the eternal rest from labor,\ninto which the blessed and happy enter after death, and said, \"Eternal\nrest is not inactivity; for inactivity occasions a thorough languor,\ndulness, stupor, and drowsiness of the mind and thence of the body; and\nthese things are death and not life, still less eternal life which the\nangels of heaven enjoy; therefore eternal rest is that which dispels\nsuch mischiefs, and causes a man to live; and it is this which elevates\nthe mind; consequently it is by some employment and work that the mind\nis excited, vivified, and delighted; which is affected according to the\nuse, from which, in which, and to which the mind is actuated. Hence the\nuniversal heaven is regarded by the Lord as containing uses; and every\nangel is an angel according to use; the delight of use carries him\nalong, as a prosperous gale a ship, and causes him to be in eternal\npeace, and the rest of peace. This is the meaning of eternal rest from\nlabor. That an angel is alive according as his mind is directed to use,\nis evident from the consideration, that every one has conjugial love\nwith its energy, ability and delights, according as he devotes himself\nto the genuine use in which he is.\" When the three strangers were\nconvinced that eternal rest is not inactivity, but the delight of some\nuseful employment, there came some maidens with pieces of embroidery and\nnet-work, wrought with their own hands, which they presented to them.\nWhen the novitiate spirits were gone, the maidens sang an ode, wherein\nthey expressed with angelic melody the affection of useful works with\nthe pleasures attending it.\n\n208. THE SECOND MEMORABLE RELATION. While I was meditating on the arcana\nof conjugial love stored up with wives, there again appeared the GOLDEN\nSHOWER described above; and I recollected that it fell over a hall in\nthe east where there lived three conjugial loves, that is, three married\npairs, who loved each other tenderly. On seeing it, and as if invited by\nthe sweetness of meditating on that love, I hastened towards it, and as\nI approached, the shower from golden became purple, afterwards scarlet,\nand when I came near, it was sparkling like dew. I knocked at the door,\nand when it was opened, I said to the attendant, \"Tell the husbands that\nthe person who before came with an angel, is come again, and begs the\nfavor of being admitted into their company.\" Presently the attendant\nreturned with a message of assent from the husbands, and I entered. The\nthree husbands with their wives were together in an open gallery, and as\nI paid my respects to them, they returned the compliment. I then asked\nthe wives, Whether the white dove in the window afterwards appeared?\nThey said, \"Yes; and to-day also; and it likewise expanded its wings;\nfrom which we concluded that you were near at hand, and were desirous of\ninformation respecting one other arcanum concerning conjugial love.\" I\ninquired, \"Why do you say _one_ arcanum; when I came here to learn\nseveral?\" They replied, \"They are arcana, and some of them transcend\nyour wisdom to such a degree, that the understanding of your thought\ncannot comprehend them. You glory over us on account of your wisdom; but\nwe do not glory over you on account of ours; and yet ours is eminently\ndistinguished above yours, because it enters your inclinations and\naffections, and sees, perceives, and is sensible of them. You know\nnothing at all of the inclinations and affections of your own love; and\nyet these are the principles from and according to which your\nunderstanding thinks, consequently from and according to which you are\nwise; and yet wives are so well acquainted with those principles in\ntheir husbands, that they see them in their faces, and hear them from\nthe tone of their voices in conversation, yea, they feel them on their\nbreasts, arms, and cheeks: but we, from the zeal of our love for your\nhappiness, and at the same time for our own, pretend not to know them;\nand yet we govern them so prudently, that wherever the fancy, good\npleasure, and will of our husbands lead, we follow by permitting and\nsuffering it; only bending its direction when it is possible, but in no\ncase forcing it.\" I asked, \"Whence have you this wisdom?\" They replied,\n\"It is implanted in us from creation and consequently from birth. Our\nhusbands compare it to instinct; but we say that it is of the divine\nprovidence, in order that the men may be rendered happy by their wives.\nWe have heard from our husbands, that the Lord wills that the husband\n(_homo masculus_) should act freely according to reason; and that on\nthis account the Lord himself from within governs his freedom, so far as\nrespects the inclinations and affections, and governs it from without by\nmeans of his wife; and that thus he forms a man with his wife into an\nangel of heaven; and moreover love changes its essence, and does not\nbecome conjugial love, if it be compelled. But we will be more explicit\non this subject: we are moved thereto, that is, to prudence in governing\nthe inclinations and affections of our husbands, so that they may seem\nto themselves to act freely according to their reason, from this motive,\nbecause we are delighted with their love; and we love nothing more than\nthat they should be delighted with our delights, which, in case of their\nbeing lightly esteemed by our husbands, become insipid also to us.\"\nHaving said this, one of the wives entered her chamber, and on her\nreturn said, \"My dove still flutters its wings, which is a sign that we\nmay make further disclosures.\" They then said, \"We have observed various\nchanges of the inclinations and affections of the men; as that they grow\ncold towards their wives, while the husbands entertain vain thoughts\nagainst the Lord and the church; that they grow cold while they are\nconceited of their own intelligence; that they grow cold while they\nregard with desire the wives of others; that they grow cold while their\nlove is adverted to by their wives; not to mention other occasions; and\nthat there are various degrees of their coldness: this we discover from\na withdrawal of the sense from their eyes, ears, and bodies, on the\npresence of our senses. From these few observations you may see, that we\nknow better than the men whether it be well or ill with them; if they\nare cold towards their wives, it is ill with them, but if they are warm\ntowards them, it is well; therefore wives are continually devising means\nwhereby the men may become warm and not cold towards them; and these\nmeans they devise with a sagacity inscrutable to the men.\" As they said\nthis, the dove was heard to make a sort of moaning; and immediately the\nwives said, \"This is a token to us that we have a wish to communicate\ngreater arcana, but that it is not allowable: probably you will reveal\nto the men what you have heard.\" I replied, \"I intend to do so: what\nharm can come from it?\" Hereupon the wives talked together on the\nsubject, and then said, \"Reveal it, if you like. We are well aware of\nthe power of persuasion which wives possess. They will say to their\nhusbands, 'The man is not in earnest; he tells idle tales: he is but\njoking from appearances, and from strange fancies usual with men. Do not\nbelieve him, but believe us: we know that you are loves, and we\nobediences.' Therefore you may reveal it if you like; but still the\nhusbands will place no dependence on what comes from your lips, but on\nthat which comes from the lips of their wives which they kiss.\"\n\n       *       *       *       *       *\n\nUNIVERSALS RESPECTING MARRIAGES.\n\n209. There are so many things relating to marriages that, if\nparticularly treated of, they would swell this little work into a large\nvolume: for we might treat particularly of the similitude and\ndissimilitude subsisting among married partners; of the elevation of\nnatural conjugial love into spiritual, and of their conjunction; of the\nincrease of the one and the decrease of the other; of the varieties and\ndiversities of each; of the intelligence of wives; of the universal\nconjugial sphere proceeding from heaven, and of its opposite from hell,\nand of their influx and reception; with many other particulars, which,\nif individually enlarged upon, would render this work so bulky as to\ntire the reader. For this reason, and to avoid useless prolixity, we\nwill condense these particulars into UNIVERSAL RESPECTING MARRIAGES. But\nthese, like the foregoing subjects, must be considered distinctly as\narranged under the following articles: I. _The sense proper to conjugial\nlove is the sense of touch._ II. _With those who are in love truly\nconjugial, the faculty of growing wise gradually increases; but with\nthose who are not it decreases._ III. _With those who are in love truly\nconjugial the happiness of dwelling together increases; but with those\nwho are not it decreases._ IV. _With those who are in love truly\nconjugial, conjunction of minds increases, and therewith friendship; but\nwith those who are not they both decrease._ V. _Those who are in love\ntruly conjugial continually desire to be one man (homo); but those who\nare not desire to be two._ VI. _Those who are in love truly conjugial,\nin marriage have respect to what is eternal; but with those who are not\nthe case is reversed._ VII. _Conjugial love resides with chaste wives;\nbut still their love depends on the husbands._ VIII. _Wives love the\nbonds of marriage if the men do._ IX. _The intelligence of women is in\nitself modest, elegant, pacific, yielding, soft, tender; but the\nintelligence of men is in itself grave, harsh, hard, daring, fond of\nlicentiousness_. X. _Wives are in no excitation as men are; but they\nhave a state of preparation for reception._ XI. _Men have abundant store\naccording to the love of propagating the truths of their wisdom, and to\nthe love of doing uses._ XII. _Determination is in the good pleasure of\nthe husband._ XIII. _The conjugial sphere flows from the Lord through\nheaven into everything in the universe, even to its ultimates._ XIV.\n_This sphere is received by the female sex, and through that is\ntransferred into the male sex; and not_ vice versa. XV. _Where there is\nlove truly conjugial, this sphere is received by the wife, and only\nthrough her by the husband._ XVI. _Where there is love not conjugial,\nthis sphere is received indeed by the wife, but not by the husband\nthrough her._ XVII. _Love truly conjugial may exist with one of the\nmarried partners and not at the same time with the other._ XVIII. _There\nare various similitudes and dissimilitudes, both internal and external,\nwith married partners._ XIX. _Various similitudes can be conjoined, but\nnot with dissimilitudes._ XX. _The Lord provides similitudes for those\nwho desire love truly conjugial; and if not on earth, he yet provides\nthem in heaven._ XXI. _A man (homo) according to the deficiency and loss\nof conjugial love, approaches to the nature of a beast._ We proceed to\nthe explanation of each article.\n\n210. I. THE SENSE PROPER TO CONJUGIAL LOVE IS THE SENSE OF TOUCH. Every\nlove has its own proper sense. The love of seeing, grounded in the love\nof understanding, has the sense of seeing; and the gratifications proper\nto it are the various kinds of symmetry and beauty. The love of hearing\ngrounded in the love of hearkening to and obeying, has the sense of\nhearing; and the gratifications proper to it are the various kinds of\nharmony. The love of knowing these things which float about in the air,\ngrounded in the love of perceiving, is the sense of smelling; and the\ngratifications proper to it are the various kinds of fragrance. The love\nof self-nourishment, grounded in the love of imbibing goods, is the\nsense of tasting; and the delights proper to it are the various kinds of\ndelicate foods. The love of knowing objects, grounded in the love of\ncircumspection and self-preservation, is the sense of touching, and the\ngratifications proper to it are the various kinds of titillation. The\nreason why the love of conjunction with a partner, grounded in the love\nof uniting good and truth, has the sense of touch proper to it, is,\nbecause this sense is common to all the senses, and hence borrows from\nthem somewhat of support and nourishment. That this love brings all the\nabove-mentioned senses into communion with it, and appropriates their\ngratification, is well known. That the sense of touch is devoted to\nconjugial love, and is proper to it, is evident from all its sports, and\nfrom the exaltation of its subtleties to the highest degree of what is\nexquisite. But the further consideration of this subject we leave to\nlovers.\n\n211. II. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE FACULTY OF\nGROWING WISE INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. The\nfaculty of growing wise increases with those who are in love truly\nconjugial, because this love appertains to married partners on account\nof wisdom, and according to it, as has been fully proved in the\npreceding sections; also, because the sense of that love is the touch,\nwhich is common to all the senses, and also is full of delights; in\nconsequence of which it opens the interiors of the mind, as it opens the\ninteriors of the senses, and therewith the organical principles of the\nwhole body. Hence it follows, that those who are principled in that\nlove, prefer nothing to growing wise; for a man grows wise in proportion\nas the interiors of his mind are opened; because by such opening, the\nthoughts of the understanding are elevated into superior light, and the\naffections of the will into superior heat; and superior light is wisdom,\nand superior heat is the love thereof. Spiritual delights conjoined to\nnatural delights, which are the portion of those who are in love truly\nconjugial, constitute loveliness, and thence the faculty of growing\nwise. Hence it is that the angels have conjugial love according to\nwisdom; and the increase of that love and at the same time of its\ndelights is according to the increase of wisdom; and spiritual\noffspring, which are produced from their marriages, are such things as\nare of wisdom from the father, and of love from the mother, which they\nlove from a spiritual _storge_; which love unites with their conjugial\nlove, and continually elevates it, and joins them together.\n\n212. The contrary happens with those who are not in any conjugial love,\nfrom not having any love of wisdom. These enter the marriage state with\nno other end in view than lasciviousness, in which is also the love of\ngrowing insane; for every end considered in itself is a love, and\nlasciviousness in its spiritual origin is insanity. By insanity we mean\na delirium in the mind occasioned by false principles; and an eminent\ndegree of delirium is occasioned by truths which are falsified until\nthey are believed to be wisdom. That such persons are opposed to\nconjugial love, is confirmed or evinced by manifest proof in the\nspiritual world; where, on perceiving the first scent of conjugial love,\nthey fly into caverns, and shut the doors; and if these are opened, they\nrave like madmen in the world.\n\n213. III. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE HAPPINESS OF\nDWELLING TOGETHER INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES.\nThe happiness of dwelling together increases with those who are in love\ntruly conjugial, because they mutually love each other with every sense.\nThe wife sees nothing more lovely than the husband, and the husband\nnothing more lovely than the wife; neither do they hear, smell, or touch\nany thing more lovely; hence the happiness they enjoy of living together\nin the same house, chamber, and bed. That this is the case, you that are\nhusbands can assure yourselves from the first delights of marriage,\nwhich are in their fulness; because at that time the wife is the only\none of the sex that is loved. That the reverse is the case with those\nwho are not in conjugial love, is well known.\n\n214. IV. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL CONJUNCTION OF MINDS\nINCREASES, AND THEREWITH FRIENDSHIP; BUT WITH THOSE WHO ARE NOT, THEY\nBOTH DECREASE. That conjunction of minds increases with those who are in\nlove truly conjugial, was proved in the chapter ON THE CONJUNCTION OF\nSOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD'S WORDS, THAT\nTHEY ARE NO LONGER TWO BUT ONE FLESH, see n. 156*-191. But that\nconjunction increases as friendship unites with love; because friendship\nis as it were the face and also the raiment of that love; for it not\nonly joins itself to love as raiment, but also conjoins itself thereto\nas a face. Love preceding friendship is like the love of the sex, which,\nafter the marriage vow, takes its leave and departs; whereas love\nconjoined to friendship after the marriage vow, remains and is\nstrengthened; it likewise outers more interiorly into the breast,\nfriendship introducing it, and making it truly conjugial. In this case\nthe love makes its friendship also conjugial, which differs greatly from\nthe friendship of every other love; for it is full. That the case is\nreversed with those who are not principled in conjugial love, is well\nknown. With these, the first friendship, which was insinuated during the\ntime of courtship, and afterwards during the period immediately\nsucceeding marriage, recedes more and more from the interiors of the\nmind, and thence successively at length retires to the cuticles; and\nwith those who think of separation it entirely departs; but with those\nwho do not think of separation, love remains in the externals, yet it is\ncold in the internals.\n\n215. V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CONTINUALLY DESIRE TO BE\nONE MAN, BUT THOSE WHO ARE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO.\nConjugial love essentially consists in the desire of two to become one;\nthat is, in their desire that two lives may become one life. This desire\nis the perpetual _conatus_ of that love, from which flow all its\neffects. That _conatus_ is the very essence of motion, and that desire\nis the living _conatus_ appertaining to man, is confirmed by the\nresearches of philosophers, and is also evident to such as take a view\nof the subject from refined reason. Hence it follows, that those who are\nin love truly conjugial, continually endeavour, that is, desire to be\none man. That the contrary is the case with those who are not in\nconjugial love, they themselves very well know; for as they continually\nthink themselves two from the disunion of their souls and minds, so they\ndo not comprehend what is meant by the Lord's words, \"_They are no\nlonger two, but one flesh_;\" Matt. xix. 6.\n\n216. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, IN MARRIAGE HAVE RESPECT\nTO WHAT IS ETERNAL; BUT WITH THOSE WHO ARE NOT THE CASE IS REVERSED.\nThose who are in love truly conjugial have respect to what is eternal,\nbecause in that love there is eternity; and its eternity is grounded in\nthis, that love with the wife, and wisdom with the husband, increases to\neternity; and in the increase or progression the married partners enter\nmore and more interiorly into the blessedness of heaven, which their\nwisdom and its love have stored up together in themselves: if therefore\nthe idea of what is eternal were to be plucked away, or by any casualty\nto escape from their minds, it would be as if they were cast down from\nheaven. What is the state of conjugial partners in heaven, when the idea\nof what is eternal falls out of their minds, and the idea of what is\ntemporal takes its place, was made evident to me from the following\ncase. On a certain time, permission having been granted for the purpose,\ntwo married partners were present with me from heaven: and at that\ninstant the idea of what is eternal respecting marriage was taken away\nfrom them by an idle disorderly spirit who was talking with craft and\nsubtlety. Hereupon they began to bewail themselves, saying, that they\ncould not live any longer, and that they felt such misery as they had\nnever felt before. When this was perceived by their co-angels in heaven,\nthe disorderly spirit was removed and cast down; whereupon the idea of\nwhat is eternal instantly returned to them, and they were gladdened in\nheart, and most tenderly embraced each other. Besides this, I have heard\ntwo married partners, who at one instant entertained an idea of what is\neternal respecting their marriage, and the next an idea of what is\ntemporal. This arose from their being internally dissimilar. When they\nwere in the idea of what is eternal, they were mutually glad; but when\nin the idea of what is temporal, they said, \"There is no longer any\nmarriage between us;\" and the wife, \"I am no longer a wife, but a\nconcubine;\" and the husband, \"I am no longer a husband, but an\nadulterer;\" wherefore while their internal dissimilitude was open to\nthem, the man left the woman, and the woman the man: afterwards,\nhowever, as each had an idea of what is eternal respecting marriage,\nthey were consociated with suitable partners. From these instances it\nmay be clearly seen, that those who are in love truly conjugial have\nrespect to what is eternal; and if this idea escapes from their inmost\nthoughts, they are disunited as to conjugial love, though not at the\nsame time as to friendship; for friendship dwells in externals, but\nconjugial love in internals. The case is similar with marriages on\nearth, where married partners who tenderly love each other, think of\nwhat is eternal respecting the marriage-covenant, and not at all of its\ntermination by death; and if this should enter their thoughts, they are\ngrieved; nevertheless they are cherished again by hope from the thought\nof its continuance after their decease.\n\n[Transcriber's Note: The out-of-order section number which follows is in\nthe original text, as is the asterisk which does not seem to indicate a\nfootnote.]\n\n216.* VII. CONJUGIAL LOVE RESIDES WITH CHASTE WIVES; BUT STILL THEIR\nLOVE DEPENDS ON THE HUSBANDS. The reason of this is, because wives are\nborn loves; and hence it is innate to them to desire to be one with\ntheir husbands and from this thought of their will they continually feed\ntheir love; wherefore to recede from the _conatus_ of uniting themselves\nto their husbands, would be to recede from themselves: it is otherwise\nwith the husbands, who are not born loves, but recipients of that love\nfrom their wives; and on this account, so far as they receive it, so far\nthe wives enter with their love; but so far as they do not receive it,\nso far the wives stand aloof with their love, and wait in expectation.\nThis is the case with chaste wives; but it is otherwise with the\nunchaste. From these considerations it is evident, that conjugial love\nresides with the wives, but that their love depends on the husbands.\n\n217. VIII. WIVES LOVE THE BONDS OF MARRIAGE IF THE MEN DO. This follows\nfrom what was said in the foregoing article: moreover, wives naturally\ndesire to be, and to be called wives; this being to them a name of\nrespect and honor; they therefore love the bonds of marriage. And as\nchaste wives desire, not in name only, but in reality, to be wives, and\nthis is effected by a closer and closer binding with their husbands,\ntherefore they love the bonds of marriage as establishing the\nmarriage-covenant, and this so much the more as they are loved again by\ntheir husbands, or what is tantamount, as the men love those bonds.\n\n218. IX. THE INTELLIGENCE OF WOMEN IS IN ITSELF MODEST, ELEGANT,\nPACIFIC, YIELDING, SOFT, TENDER; BUT THE INTELLIGENCE OF MEN IN ITSELF\nIS GRAVE, HARSH, HARD, DARING, FOND OF LICENTIOUSNESS. That such is the\ncharacteristic distinction of the woman and the man, is very evident\nfrom the body, the face, the tone of voice, the conversation, the\ngesture, and the manners of each: from the BODY, in that there is more\nhardness in the skin and flesh of men, and more softness in that of\nwomen; from the FACE, in that it is harder, more fixed, harsher, of\ndarker complexion, also bearded, thus less beautiful in men; whereas in\nwomen it is softer, more yielding, more tender, of fairer complexion,\nand thence more beautiful; from the TONE OF VOICE, in that it is deeper\nwith men, and sweeter with women; from the CONVERSATION in that with men\nit is given to licentiousness and daring, but with women it is modest\nand pacific; from the GESTURE, in that with men it is stronger and\nfirmer, whereas with women it is more weak and feeble; from the MANNERS,\nin that with men they are more unrestrained, but with women more\nelegant. How far from the very cradle the genius of men differs from\nthat of women, was discovered to me clearly from seeing a number of boys\nand girls met together. I saw them at times through a window in the\nstreet of a great city, where more than twenty assembled every day. The\nboys, agreeably to the disposition born with them, in their pastimes\nwere tumultuous, vociferous, apt to fight, to strike, and to throw\nstones at each other; whereas the girls sat peaceably at the doors of\nthe houses, some playing with little children, some dressing dolls or\nworking on bits of linen, some kissing each other; and to my surprise,\nthey still looked with satisfaction at the boys whose pastimes were so\ndifferent from their own. Hence I could see plainly, that a man by birth\nis understanding, and a woman, love; and also the quality of\nunderstanding and of love in their principles; and thereby what would be\nthe quality of a man's understanding without conjunction with female\nlove, and afterwards with conjugial love.\n\n219. X. WIVES ARE IN NO EXCITATION AS MEN ARE; BUT THEY HAVE A STATE OF\nPREPARATION FOR RECEPTION. That men have semination and consequent\nexcitation, and that women have not the latter because they have not the\nformer, is evident, but that women have a state of preparation for\nreception, and thus for conception, I relate from what has been told me;\nbut what the nature and quality of this state with the women is, I am\nnot allowed to describe; besides, it is known to them alone: but whether\ntheir love, while they are in that state, is in the enjoyment of its\ndelight, or in what is undelightful, as some say, they have not made\nknown. This only is generally known, that it is not allowed the husband\nto say to the wife, that he is able and not willing: for thereby the\nstate of reception is greatly hurt, which is prepared according to the\nstate of the husband's ability.\n\n220. XI. MEN HAVE ABUNDANT STORE ACCORDING TO THE LOVE OF PROPAGATING\nTHE TRUTHS OF WISDOM, AND TO THE LOVE OF DOING USES. This position is\none of the arcana which were known to the ancients, and which are now\nlost. The ancients knew that everything which was done in the body is\nfrom a spiritual origin: as that from the will, which in itself is\nspiritual, actions flow; that from the thought, which also is spiritual,\nspeech flows; also that natural sight is grounded in spiritual sight,\nwhich is that of the understanding; natural hearing in spiritual\nhearing, which is attention of the understanding and at the same time\naccommodation of the will; and natural smelling in spiritual smelling,\nwhich is perception; and so forth: in like manner they saw that\nsemination with men is from a spiritual origin. That it is from the\ntruths of which the understanding consists, they concluded from several\ndeductions both of reason and of experience; and they asserted, that\nnothing is received by males from the spiritual marriage, which is that\nof good and truth, and which flows into everything in the universe, but\ntruth, and whatever has relation to truth; and that this in its progress\ninto the body is formed into seed; and that hence it is, that seeds\nspiritually understood are truths. As to formation, they asserted, that\nthe masculine soul, as being intellectual, is thus truth; for the\nintellectual principle is nothing else; wherefore while the soul\ndescends, truth also descends: that this is effected by this\ncircumstance, that the soul, which is the inmost principle of every man\n(_homo_) and every animal, and which in its essence is spiritual, from\nan implanted tendency to self-propagation, follows in the descent, and\nis desirous to procreate itself; and that when this is the case, the\nentire soul forms itself, and clothes itself, and becomes seed: and that\nthis may be done thousands of times, because the soul is a spiritual\nsubstance, which is not a subject of extension but of impletion, and\nfrom which no part can be taken away, but the whole may be produced,\nwithout any loss thereof: hence it is, that it is as fully present in\nthe smallest receptacles, which are seeds, as in its greatest\nreceptacle, the body. Since therefore the principle of truth in the soul\nis the origin of seed, it follows, that men have abundant store\naccording to their love of propagating the truths of their wisdom: it is\nalso according to their love of doing uses; because uses are the goods\nwhich truths produce. In the world also it is well known to some, that\nthe industrious have abundant store, but not the idle. I inquired, \"How\nis a feminine principle produced from a male soul?\" and I received for\nanswer, that it was from intellectual good; because this in its essence\nis truth: for the intellect can think that this is good, thus that it is\ntrue that it is good. It is otherwise with the will: this does not think\nwhat is good and true, but loves and does it. Therefore in the Word sons\nsignify truths, and daughters goods, as may be seen above, n. 120; and\nseed signifies truth, as may be seen in the APOCALYPSE REVEALED, n. 565.\n\n221. XII. DETERMINATION IS IN THE GOOD PLEASURE OF THE HUSBAND. This is,\nbecause with men there is the abundant store above mentioned; and this\nvaries with them according to the states of their minds and bodies: for\nthe understanding is not so constant in its thoughts as the will is in\nits affections; since it is sometimes carried upwards, sometimes\ndownwards; at one time it is in a serene and clear state in another in a\nturbulent and obscure one; sometimes it is employed on agreeable\nobjects, sometimes on disagreeable; and as the mind, while it acts, is\nalso in the body, it follows, that the body has similar states: hence\nthe husband at times recedes from conjugial love, and at times accedes\nto it, and the abundant store is removed in the one state, and restored\nin the other. These are the reasons why determination at all times is to\nbe left to the good pleasure of the husband: hence also it is that\nwives, from a wisdom implanted in them, never offer any admonition on\nsuch subjects.\n\n222. XIII. THE CONJUGIAL SPHERE FLOWS FROM THE LORD THROUGH HEAVEN INTO\nEVERYTHING IN THE UNIVERSE, EVEN TO ITS ULTIMATES. That love and wisdom,\nor, what is the same, good and truth, proceed from the Lord, was shewn\nabove in a chapter on the subject. Those two principles in a marriage\nproceed continually from the Lord, because they are himself, and from\nhim are all things; and the things which proceed from him fill the\nuniverse, for unless this were the case, nothing which exists would\nsubsist. There are several spheres which proceed from him; the sphere of\nthe conservation of the created universe; the sphere of the defence of\ngood and truth against evil and false, the sphere of reformation and\nregeneration, the sphere of innocence and peace, the sphere of mercy and\ngrace, with several others; but the universal of all is the conjugial\nsphere, because this also is the sphere of propagation, and thus the\nsupereminent sphere of the conservation of the created universe by\nsuccessive generations. That this conjugial sphere fills the universe,\nand pervades all things from first to last, is evident from what has\nbeen shewn above, that there are marriages in the heavens, and the most\nperfect in the third or supreme heaven: and that besides taking place\nwith men it takes place also with all the subjects of the animal kingdom\nin the earth, even down to worms; and moreover with all the subjects of\nthe vegetable kingdom, from olives and palms even to the smallest\ngrasses. That this sphere is more universal than the sphere of heat and\nlight, which proceeds from the sun of our world, may appear reasonable\nfrom this consideration, that it operates also in the absence of the\nsun's heat, as in winter, and in the absence of its light, as in the\nnight, especially with men (_homines_). The reason why it so operates\nis, because it was from the sun of the angelic heaven, and thence there\nis a constant equation of heat and light, that is, a conjunction of good\nand truth; for it is in a continual spring. The changes of good and\ntruth, or of its heat and light, are not variations thereof, like the\nvariations on earth arising from changes of the heat and light\nproceeding from the natural sun; but they arise from the recipient\nsubjects.\n\n223. XIV. THIS SPHERE IS RECEIVED BY THE FEMALE SEX, AND THROUGH THAT IS\nTRANSFERRED TO THE MALE SEX. There is not any conjugial love\nappertaining to the male sex, but it appertains solely to the female\nsex, and from this sex is transferred to the male: this I have seen\nevidenced by experience; concerning which see above, n. 161. A further\nproof of it is supplied from this consideration, that the male form is\nthe intellectual form, and the female the voluntary; and the\nintellectual form cannot grow warm with conjugial heat from itself, but\nfrom the conjunctive heat of some one, in whom it was implanted from\ncreation; consequently it cannot receive that love except by the\nvoluntary form of the woman adjoined to itself; because this also is a\nform of love. This same position might be further confirmed by the\nmarriage of good and truth; and, to the natural man, by the marriage of\nthe heart and lungs; for the heart corresponds to love, and the lungs to\nunderstanding; but as the generality of mankind are deficient in the\nknowledge of these subjects, confirmation thereby would tend rather to\nobscure than to illustrate. It is in consequence of the transference of\nthis sphere from the female sex into the male, that the mind is also\ninflamed solely from thinking about the sex; that hence also comes\npropagative formation and thereby excitation, follows of course; for\nunless heat is united to light on earth, nothing flourishes and is\nexcited to cause fructification there.\n\n224. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIS SPHERE IS RECEIVED BY\nTHE WIFE, AND ONLY THROUGH HER BY THE HUSBAND. That this sphere, with\nthose who are in love truly conjugial, is received by the husband only\nthrough the wife, is at this day an arcanum; and yet in itself it is not\nan arcanum, because the bridegroom and new-married husband may know\nthis; is he not affected conjugially by whatever proceeds from the bride\nand new-married wife, but not at that time by what proceeds from others\nof the sex? The case is the same with those who live together in love\ntruly conjugial. And since everyone, both man and woman, is encompassed\nby his own sphere of life, densely on the breast, and less densely on\nthe back, it is manifest whence it is that husbands who are very fond of\ntheir wives, turn themselves to them, and in the day-time regard them\nwith complacency; and on the other hand, why those who do not love their\nwives, turn themselves away from them, and in the day-time regard them\nwith aversion. By the reception of the conjugial sphere by the husband\nonly through the wife, love truly conjugial is known and distinguished\nfrom that which is spurious, false, and cold.\n\n225. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIS SPHERE IS RECEIVED\nINDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugial\nsphere flowing into the universe is in its origin divine; in its\nprogress in heaven with the angels it is celestial and spiritual; with\nmen it is natural, with beasts and birds animal, with worms merely\ncorporeal, with vegetables it is void of life; and moreover in all its\nsubjects it is varied according to their forms. Now as this sphere is\nreceived immediately by the female sex, and mediately by the male, and\nas it is received according to forms, it follows, that this sphere,\nwhich in its origin is holy, may in the subjects be turned into what is\nnot holy, yea may be even inverted into what is opposite. The sphere\nopposite to it is called meretricious with such women, and adulterous\nwith such men; and as such men and women are in hell, this sphere is\nfrom thence: but of this sphere there is also much variety, and hence\nthere are several species of it; and such a species is attracted and\nappropriated by a man (_vir_) as is agreeable to him, and as is\nconformable and correspondent with his peculiar temper and disposition.\nFrom these considerations it may appear, that the man who does not love\nhis wife, receives that sphere from some other source than from his\nwife; nevertheless it is a fact, that it is also inspired by the wife,\nbut without the husband's knowing it, and while he grows warm.\n\n226. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OF THE MARRIED\nPARTNERS, AND NOT AT THE SAME TIME WITH THE OTHER. For one may from the\nheart devote himself to chaste marriage, while the other knows not what\nchaste marriage is; one may love the things which are of the church, but\nthe other those which are of the world alone: as to their minds, one may\nbe in heaven, the other in hell; hence there may be conjugial love with\nthe one, and not with the other. The minds of such, since they are\nturned in a contrary direction, are inwardly in collision with each\nother; and if not outwardly, still, he that is not in conjugial love,\nregards his lawful consort as a tiresome old woman; and so in other\ncases.\n\n227. XVIII. THERE ARE VARIOUS SIMILITUDES AND DISSIMILITUDES, BOTH\nINTERNAL AND EXTERNAL, WITH MARRIED PARTNERS. It is well known, that\nbetween married partners there are similitudes and dissimilitudes, and\nthat the external appear, but not the internal, except after some time\nof living together, to the married partners themselves, and by\nindications to others; but it would be useless to mention each so that\nthey might be known, since several pages might be filled with an account\nand description of their varieties. Similitudes may in part be deduced\nand concluded from the dissimilitudes on account of which conjugial love\nis changed into cold; of which we shall speak in the following chapter.\nSimilitudes and dissimilitudes in general originate from connate\ninclinations, varied by education, connections, and persuasions that\nhave been imbibed.\n\n228. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITH\nDISSIMILITUDES. The varieties of similitudes are very numerous, and\ndiffer more or less from each other; but still those which differ may in\ntime be conjoined by various things, especially by accommodations to\ndesires, by mutual offices and civilities, by abstaining from what is\nunchaste, by the common love of infants and the care of children, but\nparticularly by conformity in things relating to the church; for things\nrelating to the church effect a conjunction of similitudes differing\ninteriorly, other things only exteriorly. But with dissimilitudes no\nconjunction can be effected, because they are antipathetical.\n\n229. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WHO DESIRE LOVE TRULY\nCONJUGIAL, AND IF NOT ON EARTH, HE YET PROVIDES THEM IN HEAVEN. The\nreason of this is, because all marriages of love truly conjugial are\nprovided by the Lord. That they are from him, may be seen above, n. 130,\n131; but in what manner they are provided in heaven, I have heard thus\ndescribed by the angels: The divine providence of the Lord extends to\neverything, even to the minutest particulars, concerning marriages and\nin marriages, because all the delights of heaven spring from the\ndelights of conjugial love, as sweet waters from the fountain-head; and\non this account it is provided that conjugial pairs be born; and that\nthey be continually educated to their several marriages under the Lord's\nauspices, neither the boy nor the girl knowing anything of the matter;\nand after a stated time, when they both become marriageable, they meet\nin some place as by chance, and see each other, and in this case they\ninstantly know, as by a kind of instinct, that they are a pair, and by a\nkind of inward dictate think within themselves, the youth, that she is\nmine, and the maiden, that he is mine; and when this thought has existed\nsome time in the mind of each, they accost each other from a deliberate\npurpose, and betroth themselves. It is said, as by chance, by instinct,\nand by dictate; and the meaning is, by divine providence; since, while\nthe divine providence is unknown, it has such an appearance; for the\nLord opens internal similitudes, so that they may see themselves.\n\n230. XXI. A MAN (_homo_) ACCORDING TO THE DEFICIENCY AND LOSS OF\nCONJUGIAL LOVE, APPROACHES TO THE NATURE OF A BEAST. The reason of this\nis, because so far as a man (_homo_) is in conjugial love, so far he is\nspiritual, and so far as he is spiritual, so far he is a man (_homo_);\nfor a man is born to a life after death, and attains the possession\nthereof in consequence of having in him a spiritual soul, and is capable\nof being elevated thereto by the faculty of his understanding; if in\nthis case his will, from the faculty also granted to it, is elevated at\nthe same time, he lives after death the life of heaven. The contrary\ncomes to pass, if he is in a love opposite to conjugial love; for so far\nas he is in this opposite love, so far he is natural; and a merely\nnatural man is like a beast as to lusts and appetites, and to their\ndelights; with this difference only, that he has the faculty of\nelevating his understanding into the light of wisdom, and also of\nelevating his will into the heat of celestial love. These faculties are\nnever taken away from airy man (_homo_); therefore the merely natural\nman, although as to concupiscences and appetites and their delights, he\nis like a beast, still lives after death, but in a state corresponding\nto his past life. From these considerations it may appear that a man,\naccording to the deficiency of conjugial love, approaches to the nature\nof a beast. This position may seem to be contradicted by the\nconsideration, that there are a deficiency and loss of conjugial love\nwith some who yet are men (_homines_); but the position is meant to be\nconfined to those who make light of conjugial love from a principle of\nadulterous love, and who therefore are in such deficiency and loss.\n\n       *       *       *       *       *\n\n231. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. I once\nheard loud exclamations, which issued from the hells, with a noise as if\nthey bubbled up through water: one to the left hand, in these words, \"O\nHOW JUST!\" another to the right, \"O HOW LEARNED!\" and a third from\nbehind, \"O HOW WISE!\" and as I was in doubt whether there are also in\nhell persons of justice, learning, and wisdom, I was impressed with a\nstrong desire of seeing what was the real case; and a voice from heaven\nsaid to me, \"You shall see and hear.\" I therefore in spirit went out of\nthe house, and saw before me an opening, which I approached; and looked\ndown; and lo! there was a ladder, by which I descended: and when I was\ndown, I observed a level country set thick with shrubs, intermixed with\nthorns and nettles; and on my asking, whether this was hell, I was told\nit was the lower earth next above hell. I then continued my course in a\ndirection according to the exclamations in order; first to those who\nexclaimed, \"O HOW JUST!\" where I saw a company consisting of such as in\nthe world had been judges influenced by friendship and gifts; then to\nthe second exclamation, \"O HOW LEARNED!\" where I saw a company of such\nas in the world had been reasoners; and lastly to the third exclamation,\n\"O HOW WISE!\" where I saw a company such as in the world had been\nconfirmators. From these I returned to the first, where there were\njudges influenced by friendship and gifts, and who were proclaimed\n\"Just.\" On one side I saw as it were an amphitheatre built of brick, and\ncovered with black slates; and I was told that they called it a\ntribunal. There were three entrances to it on the north, and three on\nthe west, but none on the south and east; a proof that their decisions\nwere not those of justice, but were arbitrary determinations. In the\nmiddle of the amphitheatre there was a fire, into which the servants who\nattended threw torches of sulphur and pitch; the light whereof, by its\nvibrations on the plastered walls, presented pictured images of birds of\nthe evening and night; but both the fire and the vibrations of light\nthence issuing, together with the forms of the images thereby produced,\nwere representations that in their decisions they could adorn the matter\nof any debate with colored dyes, and give it a form according to their\nown interest. In about half an hour I saw some old men and youths in\nrobes and cloaks, enter the amphitheatre, who, laying aside their caps,\ntook their seats at the tables, in order to sit in judgement. I heard\nand perceived with what cunning and ingenuity, under the impulse of\nprejudice in favor of their friends, they warped and inverted judgement\nso as to give it an appearance of justice, and this to such a degree,\nthat they themselves saw what was unjust as just, and on the other hand\nwhat was just as unjust. Such persuasions respecting the points to be\ndecided upon, appeared from their countenances, and were heard from\ntheir manner of speaking. I then received illustration from heaven, from\nwhich I perceived how far each point was grounded in right or not; and I\nsaw how industriously they concealed what was unjust, and gave it a\nsemblance of what was just; and how they selected some particular\nstatute which favored their own side of the question, and by cunning\nreasonings warped the rest to the same side. After judgement was given,\nthe decrees were conveyed to their clients, friends and favorers, who,\nto recompense them for their services, continued to shout, \"O HOW JUST,\nO HOW JUST!\" After this I conversed respecting them with the angels of\nheaven, and related to them some of the things I had seen and heard. The\nangels said to me, \"Such judges appear to others to be endowed with a\nmost extraordinary acuteness of intellect; when yet they do not at all\nsee what is just and equitable. If you remove the prejudices of\nfriendship in favor of particular persons, they sit mute in judgement\nlike so many statues, and only say, 'I acquiesce, and am entirely of\nyour opinion on this point.' This happens because all their judgements\nare prejudices; and prejudice with partiality influences the case in\nquestion from beginning to end. Hence they see nothing but what is\nconnected with their friend's interest; and whatever is contrary\nthereto, they set aside; or if they pay any attention to it, they\ninvolve it in intricate reasonings, as a spider wraps up its prey in a\nweb, and make an end of it; hence, unless they follow the web of their\nprejudice, they see nothing of what is right. They were examined whether\nthey were able to see it, and it was discovered that they were not. That\nthis is the case, will seem wonderful to the inhabitants of your world;\nbut tell them it is a truth that has been investigated by the angels of\nheaven. As they see nothing of what is just, we in heaven regard them\nnot as men but as monsters, whose heads are constituted of things\nrelating to friendship, their breasts of those relating to injustice,\ntheir feet of those which relate to confirmation, and the soles of the\nfeet of those things which relate to justice, which they supplant and\ntrample under foot, in case they are unfavorable to the interests of\ntheir friend. But of what quality they appear to us from heaven, you\nshall presently see; for their end is at hand.\" And lo! at that instant\nthe ground was cleft asunder, and the tables fell one upon another, and\nthey were swallowed up, together with the whole amphitheatre, and were\ncast into caverns, and imprisoned. It was then said to me, \"Do you wish\nto see them where they now are?\" And lo! their faces appeared as of\npolished steel, their bodies from the neck to the loins as graven images\nof stone clothed with leopards' skins, and their feet like snakes: the\nlaw books too, which they had arranged in order on the tables, were\nchanged into packs of cards: and now, instead of sitting in judgement,\nthe office appointed to them is to prepare vermilion and mix it up into\na paint, to bedaub the faces of harlots and thereby turn them into\nbeauties.\n\nAfter seeing these things, I was desirous to visit the two other\nassemblies, one of which consisted of mere reasoners, and the other of\nmere confirmators; and it was said to me, \"Stop awhile, and you shall\nhave attendant angels from the society next above them; by these you\nwill receive light from the Lord and will see what will surprise you.\"\n\n232. THE SECOND MEMORABLE RELATION. After some time I heard again from\nthe lower earth voices exclaiming as before, \"O HOW LEARNED! O HOW\nWISE!\" I looked round to see what angels were present; and lo! they were\nfrom the heaven immediately above those who cried out, \"O HOW LEARNED!\"\nand I conversed with them respecting the cry, and they said, \"Those\nlearned ones are such as only reason _whether a thing be so or not_, and\nseldom think _that it is so_; therefore, they are like winds which blow\nand pass away, like the bark about trees which are without sap, or like\nshells about almonds without a kernel, or like the outward rind about\nfruit without pulp; for their minds are void of interior judgement, and\nare united only with the bodily senses; therefore unless the senses\nthemselves decide, they can conclude nothing; in a word, they are merely\nsensual, and we call them REASONERS. We give them this name, because\nthey never conclude anything, and make whatever they hear a matter of\nargument, and dispute whether it be so, with perpetual contradiction.\nThey love nothing better than to attack essential truths, and so to pull\nthem in pieces as to make them a subject of dispute. These are those who\nbelieve themselves learned above the rest of the world.\" On hearing this\naccount, I entreated the angels to conduct me to them: so they led me to\na cave, from which there was a flight of steps leading to the earth\nbelow. We descended and followed the shout, \"O HOW LEARNED!\" and lo!\nthere were some hundreds standing in one place, beating the ground with\ntheir feet. Being at first surprised at this sight, I inquired the\nreason of their standing in that manner and beating the ground with the\nsoles of their feet, and said, \"They may thus by their feet make holes\nin the floor.\" At this the angel smiled and said, \"They appear to stand\nin this manner, because they never think on any subject that it is so,\nbut only whether it is so, and dispute about it; and when the thinking\nprinciple proceeds no further than this, they appear only to tread and\ntrample on a single clod, and not to advance.\" Upon this I approached\nthe assembly, and lo! they appeared to me to be good-looking men and\nwell dressed; but the angels said, \"This is their appearance when viewed\nin their own light; but if light from heaven flows in, their faces are\nchanged, and so is their dress;\" and so it came to pass: they then\nappeared with dark faces, and dressed in black sackcloth; but when this\nlight was withdrawn, they appeared as before. I presently entered into\nconversation with some of them, and said, \"I heard the shout of a crowd\nabout you, '_O how learned!_' may I be allowed therefore to have a\nlittle conversation with you on subjects of the highest learning?\" they\nreplied, \"Mention any subject, and we will give you satisfaction.\" I\nthen asked, \"What must be the nature of that religion by which a man is\nsaved?\" They said, \"We will divide this subject into several parts; and\nwe cannot answer it until we have concluded on its subdivisions. The\nfirst inquiry shall be, Whether religion be anything? the second,\nWhether there be such a thing as salvation or not? the third, Whether\none religion be more efficacious than another? the fourth, Whether there\nbe a heaven and a hell? the fifth, Whether there be eternal life after\ndeath?\" besides many more inquiries. Then I desired to know their\nopinion concerning the first article of inquiry, Whether religion be\nanything? They began to discuss the subject with abundance of arguments,\nwhether there be any such thing as religion, and whether what is called\nreligion be anything? I requested them to refer it to the assembly, and\nthey did so; and the general answer was, that the proposition required\nso much investigation that it could not be finished within the evening.\nI then asked. \"Can you finish it within the year?\" and one of them said,\n\"Not within a hundred years:\" so I observed, \"In the mean while you are\nwithout religion;\" and he replied, \"Shall it not be first demonstrated\nwhether there be such a thing as religion, and whether what is called\nreligion be anything? if there be such a thing, it must be also for the\nwise; if there be no such thing, it must he only for the vulgar. It is\nwell known that religion is called a bond; but it is asked, for whom? if\nit be only for the vulgar, it is not anything in itself; if it be\nlikewise for the wise, it is something.\" On hearing these arguments, I\nsaid to them, \"There is no character you deserve less than that of being\nlearned; because all your thoughts are confined to the single inquiry,\nwhether a thing be, and to canvass each side of the question. Who can\nbecome learned, unless he know something for certain, and progressively\nadvance into it, as a man in walking progressively advances from step to\nstep, and thereby successively arrives at wisdom! If you follow any\nother rule, you make no approach to truths, but remove them more and\nmore out of sight. To reason only whether a thing be, is it not like\nreasoning about a cap or a shoe, whether they fit or not, before they\nare put on? and what must be the consequence of such reasoning, but that\nyou will not know whether anything exist, yea, whether there be any such\nthing as salvation, or eternal life after death; whether one religion be\nmore efficacious than another, and whether there be a heaven and a hell?\nOn these subjects you cannot possibly think at all, so long as you halt\nat the first step, and beat the sand at setting out, instead of setting\none foot before another and going forward. Take heed to yourselves, lest\nyour minds, standing thus without in a state of indetermination, should\ninwardly harden and become statues of salt, and yourselves friends of\nLot's wife.\" With these words I took my leave, and they being indignant\nthrew stones after me; and then they appeared to me like graven images\nof stone, without any human reason in them. On my asking the angels\nconcerning their lot, they said, \"Their lot is, that they are cast down\ninto the deep, into a wilderness, where they are forced to carry\nburdens; and in this case, as they are no longer capable of rational\nconversation, they give themselves up to idle prattle and talk, and\nappear at a distance like asses that are heavily laden.\"\n\n233. THE THIRD MEMORABLE RELATION. After this one of the angels said,\n\"Follow me to the place where they exclaim, 'O HOW WISE!' and you shall\nsee prodigies of men; you shall see faces and bodies, which are the\nfaces and bodies of a man, and yet they are not men.\" I said, \"Are they\nbeasts then?\" he replied, \"They are not beasts, but beast-men; for they\nare such as cannot at all see whether truth be truth or not, and yet\nthey can make whatever they will to be truth. Such persons with us are\ncalled CONFIRMATORS.\" We followed the vociferation, and came to the\nplace; and lo! there was a company of men, and around them a crowd, and\nin the crowd some of noble blood, who, on hearing that they confirmed\nwhatever they said, and favored themselves with such manifest consent,\nturned, and said, \"O HOW WISE!\" But the angel said to me, \"Let us not go\nto them, but call one out of the company.\" We called him and went aside\nwith him, and conversed on various subjects; and he confirmed every one\nof them, so that they appeared altogether as true; and we asked him,\nwhether he could also confirm the contrary? he said, \"As well as the\nformer.\" Then he spoke openly and from the heart, and said, \"What is\ntruth? Is there anything true in the nature of things, but what a man\nmakes true? Advance any proposition you please, and I will make it to be\ntrue.\" Hereupon I said, \"Make this true; That faith is the all of the\nchurch.\" This he did so dexterously and cunningly, that the learned who\nwere standing by admired and applauded him. I afterwards requested him\nto make it true, That charity is the all of the church; and he did so:\nand afterwards, That charity is nothing of the church: and he dressed up\neach side of the question, and adorned it so with appearances, that the\nbystanders looked at each other, and said, \"Is not this a wise man?\" But\nI said, \"Do not you know that to live well is charity, and that to\nbelieve well is faith? does not he that lives well also believe well?\nand consequently, is not faith of charity, and charity of faith? do you\nnot see that this is true?\" He replied, \"I will make it true, and will\nthen see.\" He did so, and said, \"Now I see it;\" but presently he made\nthe contrary to be true, and then said, \"I also see that this is true.\"\nAt this we smiled and said, \"Are they not contraries? how can two\ncontraries appear true?\" To this he replied with indignation, \"You are\nmistaken; each is true; since truth is nothing but what a man makes\ntrue.\" There was a certain person standing near, who in the world had\nbeen a legate of the first rank. He was surprised at this assertion, and\nsaid, \"I acknowledge that in the world something like this method of\nreasoning prevails; but still you are out of your senses. Try if you can\nmake it to be true, that light is darkness, and darkness light.\" He\nreplied, \"I will easily do this. What are light and darkness but a state\nof the eye? Is not light changed into shade when the eye comes out of\nsunshine, and also when it is kept intensely fixed on the sun? Who does\nnot know, that the state of the eye in such a case is changed, and that\nin consequence light appears as shade; and on the other hand, when the\nstate of the eye is restored, that shade appears as light? Does not\nan owl see the darkness of night as the light of day, and the light of\nday as the darkness of night, and also the sun itself as an opaque and\ndusky globe? If any man had the eyes of an owl, which would he call\nlight and which darkness? What then is light but the state of the eye?\nand if it be a state of the eye, is not light darkness, and darkness\nlight? therefore each of the propositions is true.\" Afterwards the\nlegate asked him to make this true, That a raven is white and not black;\nand he replied, \"I will do this also with ease;\" and he said, \"Take a\nneedle or razor, and lay open the feathers or quills of a raven; are\nthey not white within? Also remove the feathers and quills, and look at\nits skin; is it not white? What is the blackness then which envelops it\nbut a shade, which ought not to determine the raven's color? That\nblackness is merely a shade. I appeal to the skilful in the science of\noptics, who will tell you, that if you pound a black stone or glass into\nfine powder, you will see that the powder is white.\" But the legate\nreplied, \"Does not the raven appear black to the sight?\" The confirmator\nanswered, \"Will you, who are a man, think in any case from appearance?\nyou may indeed say from appearance, that a crow is black, but you cannot\nthink so; as for example, you may speak from the appearance and say that\nthe sun rises, advances to its meridian altitude, and sets; but, as you\nare a man, you cannot think so; because the sun stands unmoved and the\nearth only changes its position. The case is the same with the raven;\nappearance is appearance; and say what you will, a raven is altogether\nand entirely white; it grows white also as it grows old; and this I have\nseen.\" We next requested him to tell us from his heart, whether he was\nin joke, or whether he really believed that nothing is true but what a\nman makes true? and he replied, \"I swear that I believe it.\" Afterwards\nthe legate asked him, whether he could make it true that he was out of\nhis senses; and he said, \"I can; but I do not choose: who is not out of\nhis senses?\" When the conversation was thus ended, this universal\nconfirmator was sent to the angels, to be examined as to his true\nquality; and the report they afterwards made was, that he did not\npossess even a single grain of understanding; because all that is above\nthe rational principle was closed in him, and that alone which is below\nwas open. Above the rational principle is heavenly light, and below it\nis natural light; and this light is such that it can confirm whatever it\npleases; but if heavenly light does not flow into natural light, a man\ndoes not see whether any thing true is true, and consequently neither\ndoes he see that any thing false is false. To see in either case is by\nvirtue of heavenly light in natural light; and heavenly light is from\nthe God of heaven, who is the Lord; therefore this universal confirmator\nis not a man or a beast, but a beast-man. I questioned the angel\nconcerning the lot of such persons, and whether they can be together\nwith those who are alive, since every one has life from heavenly light,\nand from this light has understanding. He said, that such persons when\nthey are alone, can neither think nor express their thoughts, but stand\nmute like machines, and as in a deep sleep; but that they awake as soon\nas any sound strikes their ears: and he added, that those become such,\nwho are inmostly wicked; into these no heavenly light can flow from\nabove, but only somewhat spiritual through the world, whence they derive\nthe faculty of confirming. As he said this, I heard a voice from the\nangels who had examined the confirmation, saying to me, \"From what you\nhave now heard form a general conclusion.\" I accordingly formed the\nfollowing: \"That intelligence does not consist in being able to confirm\nwhatever a man pleases, but in being able to see that what is true is\ntrue, and what is false is false.\" After this I looked towards the\ncompany where the confirmators stood, and where the crowd about them\nshouted, \"_O how wise!_\" and lo! a dusky cloud covered them, and in the\ncloud were owls and bats on the wing; and it was said to me, \"The owls\nand bats flying in the dusky cloud, are correspondences and consequent\nappearances of their thoughts; because confirmations of falsities so as\nto make them appear like truths, are represented in this world under the\nforms of birds of night, whose eyes are inwardly illuminated by a false\nlight, from which they see objects in the dark as if in the light. By\nsuch a false spiritual light are those influenced who confirm falses\nuntil they seem as truths, and afterwards are said and believed to be\ntruths: all such see backwards, and not forwards.\"\n\n       *     *     *     *     *     *\n\nON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES.\n\n234. In treating here on the causes of coldness in marriages, we shall\ntreat also at the same time on the causes of separation, and likewise of\ndivorce, because they are connected; for separations come from no other\nsource than from coldnesses, which are successively inborn after\nmarriage, or from causes discovered after marriage, from which also\ncoldness springs; but divorces come from adulteries; for these are\naltogether opposite to marriages; and opposites induce coldness, if not\nin both parties, at least in one. This is the reason why the causes of\ncoldness, separations, and divorces, are brought together into one\nchapter. But the coherence of the causes will be more clearly discerned\nfrom viewing them in the following series:--I. _There are spiritual heat\nand spiritual cold; and spiritual heat is love, and spiritual cold the\nprivation thereof._ II. _Spiritual cold in marriages is a disunion of\nsouls and a disjunction of minds, whence come indifference, discord,\ncontempt, disdain, and aversion; from which, in several cases, at length\ncomes separation as to bed, chamber, and house._ III. _There are several\nsuccessive causes of cold, some internal, some external, and some\naccidental._ IV. _Internal causes of cold are from religion._ V. _The\nfirst of these causes is the rejection of religion by each of the\nparties._ VI. _The second is, that one has religion and not the other._\nVII. _The third is, that one is of one religion and the other of\nanother._ VIII. _The fourth is the falsity of the religion imbibed._ IX.\n_With many, these are causes of internal cold, but not at the same time\nof external._ X. _There are also several external causes of cold; the\nfirst of which is dissimilitude of minds and manners._ XI. _The second\nis, that conjugial love is believed to be the same as adulterous love,\nonly that the latter is not allowed by law, but the former is._ XII.\n_The third is, a striving for pre-eminence between married partners._\nXIII. _The fourth is, a want of determination to any employment or\nbusiness, whence comes wandering passion._ XIV. _The fifth is,\ninequality of external rank and condition._ XV. _There are also causes\nof separation._ XVI. _The first of them is a vitiated state of mind._\nXVII. _The second is a vitiated state of body._ XVIII. _The third is\nimpotence before marriage._ XIX. _Adultery is the cause of divorce._ XX.\n_There are also several accidental causes of cold; the first of which\nis, that enjoyment is common (or cheap), because continually allowed._\nXXI. _The second is that living with a married partner, from a covenant\nand compact, seems to be forced and not free._ XXII. _The third is,\naffirmation on the part of the wife, and her talking incessantly about\nlove._ XXIII. _The fourth is, the man's continually thinking that his\nwife is willing; and on the other hand, the wife's thinking that the man\nis not willing._ XXIV. _As cold is in the mind it is also in the body;\nand according to the increase of that cold, the externals also of the\nbody are closed._ We proceed to an explanation of each article.\n\n235. I. THERE ARE SPIRITUAL HEAT AND SPIRITUAL COLD; AND SPIRITUAL HEAT\nIS LOVE, AND SPIRITUAL COLD IS THE PRIVATION THEREOF. Spiritual heat is\nfrom no other source than the sun of the spiritual world; for there is\nin that world a sun proceeding from the Lord, who is in the midst of it;\nand as it is from the Lord, it is in its essence pure love. This sun\nappears fiery before the angels, just as the sun of our world appears\nbefore men. The reason of its appearing fiery is, because love is\nspiritual fire. From that sun proceed both heat and light; but as that\nsun is pure love, the heat thence derived in its essence is love, and\nthe light thence derived in its essence is wisdom; hence it is manifest\nwhat is the source of spiritual heat, and that spiritual heat is love.\nBut we will also briefly explain the source of spiritual cold. It is\nfrom the sun of the natural world, and its heat and light. The sun of\nthe natural world was created that its heat and light might receive in\nthem spiritual heat and light, and by means of the atmospheres might\nconvey spiritual heat and light even to ultimates in the earth, in order\nto produce effects of ends, which are of the Lord in his sun, and also\nto clothe spiritual principles with suitable garments, that is, with\nmaterials, to operate ultimate ends in nature. These effects are\nproduced when spiritual heat is joined to natural heat; but the contrary\ncomes to pass when natural heat is separated from spiritual heat, as is\nthe case with those who love natural things, and reject spiritual: with\nsuch, spiritual heat becomes cold. The reason why these two loves, which\nfrom creation are in agreement, become thus opposite, is, because in\nsuch case the dominant heat becomes the servant, and _vice versa_; and\nto prevent this effect, spiritual heat, which from its lineage is lord,\nthen recedes; and in those subjects, spiritual heat grows cold, because\nit becomes opposite. From these considerations it is manifest that\nspiritual cold is the privation of spiritual heat. In what is here said,\nby heat is meant love; because that heat living in subjects is felt as\nlove. I have heard in the spiritual world, that spirits merely natural\ngrow intensely cold while they apply themselves to the side of some\nangel who is in a state of love; and that the case is similar in regard\nto the infernal spirits, while heat flows into them out of heaven; and\nthat nevertheless among themselves, when the heat of heaven is removed\nfrom them, they are inflamed with great heat.\n\n236. II. Spiritual cold in marriages is a disunion of souls and a\ndisjunction of minds, whence come indifference, discord, contempt,\ndisdain, and aversion; from which, in several cases, at length comes\nseparation as to bed, chamber, and house. That these effects take place\nwith married partners, while their primitive love is on the decline, and\nbecomes cold, is too well known to need any comment. The reason is,\nbecause conjugial cold above all others resides in human minds; for the\nessential conjugial principle is inscribed on the soul, to the end that\na soul may be propagated from a soul, and the soul of the father into\nthe offspring. Hence it is that this cold originates there, and\nsuccessively goes downward into the principles thence derived, and\ninfects them; and thus changes the joys and delights of the primitive\nlove into what is sad and undelightful.\n\n237. III. THERE ARE SEVERAL SUCCESSIVE CAUSES OF COLD, SOME INTERNAL,\nSOME EXTERNAL, AND SOME ACCIDENTAL. That there are several causes of\ncold in marriages, is known in the world; also that they arise from many\nexternal causes; but it is not known that the origins of the causes lie\nconcealed in the inmost principles, and that from these they descend\ninto the principles thence derived, until they appear in externals; in\norder therefore that it may be known that external causes are not causes\nin themselves, but derived from causes in themselves, which, as was\nsaid, are in inmost principles, we will first distribute the causes\ngenerally into internal and external, and afterwards will particularly\nexamine them.\n\n238. IV. INTERNAL CAUSES OF COLD ARE FROM RELIGION. That the very origin\nof conjugial love resides in the inmost principles of man, that is, in\nhis soul, is demonstrable to every one from the following considerations\nalone; that the soul of the offspring is from the father, which is known\nfrom the similitude of inclinations and affections, and also from the\ngeneral character of the countenance derived from the father and\nremaining with very remote posterity; also from the propagative faculty\nimplanted in souls from creation; and moreover by what is analogous\nthereto in the subjects of the vegetable kingdom, in that there lies hid\nin the inmost principles of germination the propagation of the seed\nitself, and thence of the whole, whether it be a tree, a shrub, or a\nplant. This propagative or plastic force in seeds in the latter kingdom,\nand in souls in the other, is from no other source than the conjugial\nsphere, which is that of good and truth, and which perpetually emanates\nand flows in from the Lord the Creator and Supporter of the universe;\nconcerning which sphere, see above, n. 222-225; and from the endeavour\nof those two principles, good and truth, therein, to unite into a one.\nThis conjugial endeavour remains implanted in souls, and conjugial love\nexists by derivation from it as its origin. That this same marriage,\nfrom which the above universal sphere is derived, constitutes the church\nwith man, has been abundantly shewn above in the chapter ON THE MARRIAGE\nOF GOOD AND TRUTH, and frequently elsewhere. Hence there is all the\nevidence of rational demonstration, that the origin of the church and of\nconjugial love are in one place of abode, and in a continual embrace;\nbut on this subject see further particulars above, n. 130, where it was\nproved, that conjugial love is according to the state of the church with\nman; thus that it is grounded in religion, because religion constitutes\nthis state. Man also was created with a capacity of becoming more and\nmore interior, and thereby of being introduced or elevated nearer and\nnearer to that marriage, and thus into love truly conjugial, and this\neven so far as to perceive a state of its blessedness. That religion is\nthe only means of introduction and elevation, appears clearly from what\nwas said above, namely, that the origin of the church and of conjugial\nlove are in the same place of abode, and in mutual embrace there, and\nthat hence they must needs be conjoined.\n\n239. From what has been said above it follows, that where there is no\nreligion, there is no conjugial love; and that where there is no\nconjugial love, there is cold. That conjugial cold is the privation of\nthat love, maybe seen above, n. 235; consequently that conjugial cold is\nalso a privation of a state of the church, or of religion. Sufficient\nevidence of the truth of this may be deduced from the general ignorance\nthat now prevails concerning love truly conjugial. In these times, who\nknows, and who is willing to acknowledge, and who will not be surprised\nto hear, that the origin of conjugial love is deduced hence? But the\nonly cause and source of this ignorance is, that, notwithstanding there\nis religion, still there are not the truths of religion; and what is\nreligion without truths? That there is a want of the truths of religion,\nis fully shown in the APOCALYPSE REVEALED; see also the MEMORABLE\nRELATION, n. 566 of that work.\n\n240. V. OF INTERNAL CAUSES OF COLD THE FIRST IS THE REJECTION OF\nRELIGION BY EACH OF THE PARTIES. Those who reject the holy things of the\nchurch from the face to the hinder part of the head, or from the breast\nto the back, have not any good love; if any proceeds apparently from the\nbody, still there is not any in the spirit. With such persons goods\nplace themselves on the outside of evils, and cover them, as raiment\nglittering with gold covers a putrid body. The evils which reside\nwithin, and are covered, are in general hatreds, and thence intestine\ncombats against everything spiritual; for all things of the church which\nthey reject, are in themselves spiritual; and as love truly conjugial is\nthe fundamental love of all spiritual loves, as was shewn above, it is\nevident that interior hatred is contrary to it, and that the interior or\nreal love with such is in favor or the opposite, which is the love of\nadultery; therefore such persons, more than others, will be disposed to\nridicule this truth, that every one has conjugial love according to the\nstate of the church; yea, they will possibly laugh at the very mention\nof love truly conjugial; but be it so; nevertheless they are to be\npardoned, because it is as impossible for them to distinguish in thought\nbetween the marriage embrace and the adulterous, as it is for a camel to\ngo through the eye of a needle. Such persons, as to conjugial love, are\nstarved with cold more than others. If they keep to their married\npartners, it is only on account of some of the external causes mentioned\nabove, n. 153, which withhold and bind them. Their interiors of the soul\nand thence of the mind are more and more closed, and in the body are\nstopped up; and in this case even the love of the sex is thought little\nof, or becomes insanely lascivious in the interiors of the body, and\nthence in the lowest principles of their thought. It is these who are\nmeant in the MEMORABLE RELATION, n. 79, which they may read if they\nplease.\n\n241. VI. OF INTERNAL CAUSES OF COLD THE SECOND IS, THAT ONE OF THE\nPARTIES HAS RELIGION AND NOT THE OTHER. The reason of this is, because\nthe souls must of course disagree; for the soul of one is open to the\nreception of conjugial love, while the soul of the other is closed to\nit. It is closed with the party that has not religion, and it is open\nwith the one that has; hence such persons cannot live together\nharmoniously; and when once conjugial love is banished, there ensues\ncold; but this is with the party that has no religion. This cold cannot\nbe dissipated except by the reception of a religion agreeing with that\nof the other party, if it be true; otherwise, with the party that has no\nreligion, there ensues cold, which descends from the soul into the body,\neven to the cuticles; in consequence of which he can no longer look his\nmarried partner directly in the face, or accost her in a communion of\nrespirations, or speak to her except in a subdued tone of voice, or\ntouch her with the hand, and scarcely with the back; not to mention the\ninsanities which, proceeding from that cold, make their way into the\nthoughts, which they do not make known; and this is the reason why such\nmarriages dissolve of themselves. Moreover, it is well known, that an\nimpious man thinks meanly of a married partner; and all who are without\nreligion are impious.\n\n242. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS, THAT ONE OF THE\nPARTIES IS OF ONE RELIGION AND THE OTHER OF ANOTHER. The reason of this\nis, because with such persons good cannot be conjoined with its\ncorresponding truth; for as was shewn above, the wife is the good of the\nhusband's truth, and he is the truth of the wife's good. Hence of two\nsouls there cannot be made one soul; and hence the stream of that love\nis closed: and consequently a conjugial principle is entered upon, which\nhas a lower place of abode, and which is that of good with another\ntruth, or of truth with another good than its own, between which there\ncannot be any harmonious love: hence with the married partner that is in\na false religion, there commences a cold, which grows more intense in\nproportion as he differs from the other party. On a certain time, as I\nwas wandering through the streets of a great city inquiring for a\nlodging, I entered a house inhabited by married partners of a different\nreligion; being ignorant of this circumstance, the angels instantly\naccosted me, and said, \"We cannot remain with you in that house; for the\nmarried partners who dwell there differ in religion.\" This they\nperceived from the internal disunion of their souls.\n\n243. VIII. OF INTERNAL CAUSES OF COLD THE FOURTH IS, THE FALSITY OF THE\nRELIGION. This is, because falsity in spiritual things either takes away\nreligion or defiles it. It takes it from those with whom genuine truths\nare falsified; it defiles it, where there are indeed falsities, but not\ngenuine truths, which therefore could not be falsified. In the latter\ncase there may be imputed goods with which those falses may be conjoined\nby applications from the Lord; for these falses are like various\ndiscordant tones, which by artful arrangements and combinations are\nbrought into harmony, and communicate to harmony its agreeableness: in\nthis case some conjugial love is communicable; but with those who have\nfalsified with themselves the genuine truths of the church, it is not\ncommunicable. The prevailing ignorance concerning love truly conjugial,\nor a negative doubting respecting the possibility of the existence of\nsuch love, is from persons of the latter description; and from the same\nsource also comes the wild imagination, in the minds of the generality,\nthat adulteries are not evils in a religious point of view.\n\n244. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSES OF INTERNAL COLD, BUT\nNOT AT THE SAME TIME OF EXTERNAL. If the causes above pointed out and\nconfirmed, which are the causes of internal cold, produced similar\nexternal cold, as many separations would ensue as there are cases of\ninternal cold, which are as many as there are marriages of those who are\nin a false or a different religion, or in no religion; respecting whom\nwe have already treated; and yet it is well-known, that many such live\ntogether as if they mutually loved and were friendly to each other: but\nwhence this originates, with those who are in internal cold, will be\nshewn in the following chapter CONCERNING THE CAUSES OF APPARENT LOVE,\nFRIENDSHIP, AND FAVOR IN MARRIAGES. There are several causes which\nconjoin minds (_animos_) but still do not conjoin souls; among these are\nsome of those mentioned above, n. 183; but still cold lies interiorly\nconcealed, and makes itself continually observed and felt. With such\nmarried partners the affections depart from each other; but the\nthoughts, while they come forth into speech and behaviour, for the sake\nof apparent friendship and favor, are present; therefore such persons\nknow nothing of the pleasantness and delight, and still less of the\nsatisfaction and blessedness of love truly conjugial, accounting them to\nbe little else than fables. These are of the number of those who deduce\nthe origin of conjugial love from the same causes with the nine\ncompanies of wise ones assembled from the several kingdoms of Europe;\nconcerning whom see the MEMORABLE RELATION above, n. 103-114.\n\n245. It may be urged as an objection to what has been proved above, that\nstill the soul is propagated from the father although it is not\nconjoined to the soul of the mother, yea, although cold residing therein\ncauses separation; but the reason why souls or offspring are\nnevertheless propagated is, because the understanding of the man is not\nclosed, but is capable of being elevated into the light into which the\nsoul is; but the love of his will is not elevated into the heat\ncorresponding to the light there, except by the life, which makes him\nfrom natural become spiritual; hence it is, that the soul is still\nprocreated, but, in the descent, while it becomes seed, it is veiled\nover by such things as belong to his natural love; from this springs\nhereditary evil. To these considerations I will add an arcanum from\nheaven, namely, that between the disjoined souls of two persons,\nespecially of married partners, there is effected conjunction in a\nmiddle love; otherwise there would be no conception with men\n(_homines_). Besides what is here said of conjugial cold, and its place\nof abode in the supreme region of the mind, see the LAST MEMORABLE\nRELATION of this chapter, n. 270.\n\n246. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OF COLD, THE FIRST OF\nWHICH IS DISSIMILITUDE OF MINDS AND MANNERS. There are both internal and\nexternal similitudes and dissimilitudes. The internal arise from no\nother source than religion; for religion is implanted in souls, and by\nthem is transmitted from parents to their offspring as the supreme\ninclination; for the soul of every man derives life from the marriage of\ngood and truth, and from this marriage is the church; and as the church\nis various and different in the several parts of the world, therefore\nalso the souls of all men are various and different; wherefore internal\nsimilitudes and dissimilitudes are from this source, and according to\nthem the conjugial conjunctions of which we have been treating; but\nexternal similitudes and dissimilitudes are not of the souls but of\nminds; by minds (_animos_) we mean the affections and thence the\nexternal inclinations, which are principally insinuated after birth by\neducation, social intercourse, and consequent habits of life; for it is\nusual to say, I have a mind to do this or that; which indicates an\naffection and inclination to it. Persuasions conceived respecting this\nor that kind of life also form those minds; hence come inclinations to\nenter into marriage even with such as are unsuitable, and likewise to\nrefuse consent to marriage with such as are suitable; but still these\nmarriages, after a certain time of living together, vary according to\nthe similitudes and dissimilitudes contracted hereditarily and also by\neducation; and dissimilitudes induce cold. So likewise dissimilitudes of\nmanners; as for example, an ill-mannered man or woman, joined with a\nwell-bred one; a neat man or woman, joined with a slovenly one; a\nlitigious man or woman, joined with one that is peaceably disposed; in a\nword, an immoral man or woman, joined with a moral one. Marriages of\nsuch dissimilitudes are not unlike the conjunctions of different species\nof animals with each other, as of sheep and goats, of stags and mules,\nof turkeys and geese, of sparrows and the nobler kind of birds, yea, as\nof dogs and cats, which from their dissimilitudes do not consociate with\neach other, but in the human kind these dissimilitudes are indicated not\nby faces, but by habits of life; wherefore external colds are from this\nsource.\n\n247. XI. OF EXTERNAL CAUSES OF COLD THE SECOND IS, THAT CONJUGIAL LOVE\nIS BELIEVED TO BE THE SAME AS ADULTEROUS LOVE, ONLY THAT THE LATTER IS\nNOT ALLOWED BY LAW, BUT THE FORMER IS. That this is a source of cold, is\nobvious to reason, while it is considered that adulterous love is\ndiametrically opposite to conjugial love; wherefore when it is believed\nthat conjugial love is the same as adulterous, they both become alike in\nidea; and in such case a wife is regarded as a harlot, and marriage as\nuncleanness; the man himself also is an adulterer, if not in body, still\nin spirit. That hence ensue contempt, disdain, and aversion, between the\nman and his woman, and thereby intense cold, is an unavoidable\nconsequence; for nothing stores up in itself conjugial cold more than\nadulterous love; and as adulterous love also passes into such cold, it\nmay not undeservedly be called essential conjugial cold.\n\n248. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, A STRIVING FOR\nPRE-EMINENCE BETWEEN MARRIED PARTNERS. This is, because conjugial love\nprincipally respects the union of wills, and the freedom of decision\nthence arising; both which are ejected from the married state by a\nstriving for pre-eminence or superiority; for this divides and tears\nwills into pieces, and changes the freedom of decision into servitude.\nDuring the influence of such striving, the spirit of one of the parties\nmeditates violence against the other; if in such case their minds were\nlaid open and viewed by spiritual sight, they would appear like two\nboxers engaged in combat, and regarding each other with hatred and favor\nalternately; with hatred while in the vehemence of striving, and with\nfavor while in the hope of dominion, and while under the influence of\nlust. After one has obtained the victory over the other, this contention\nis withdrawn from the externals, and betakes itself into the internals\nof the mind, and there abides with its restlessness stored up and\nconcealed. Hence cold ensues both to the subdued party or servant, and\nto the victor or dominant party. The reason why the latter also suffers\ncold is, because conjugial love no longer exists with them, and the\nprivation of this love is cold; see n. 235. In the place of conjugial\nlove succeeds heat derived from pre-eminence; but this heat is utterly\ndiscordant with conjugial heat, yet it can exteriorly resemble it by\nmeans of lust. After a tacit agreement between the parties, it appears\nas if conjugial love was made friendship; but the difference between\nconjugial and servile friendship in marriages, is like that between\nlight and shade, between a living fire and an _ignis fatuus_, yea, like\nthat between a well-conditioned man and one consisting only of bone and\nskin.\n\n249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, A WANT OF\nDETERMINATION TO ANY EMPLOYMENT OR BUSINESS, WHENCE COMES WANDERING\nPASSION. Man (_homo_) was created for use, because use is the continent\nof good and truth, from the marriage of which proceeds creation, and\nalso conjugial love, as was shewn above. By employment and business we\nmean every application to uses; while therefore a man is in any\nemployment and business, or in any use, in such case his mind is limited\nand circumscribed as in a circle, within which it is successively\narranged into a form truly human, from which as from a house he sees\nvarious concupiscences out of himself, and by sound reason within\nexterminates them; consequently also he exterminates the wild insanities\nof adulterous lust; hence it is that conjugial heat remains better and\nlonger with such than with others. The reverse happens with those who\ngive themselves up to sloth and ease; in such case the mind is unlimited\nand undetermined, and hence the man (_homo_) admits into the whole of it\neverything vain and ludicrous which flows in from the world and the\nbody, and leads to the love thereof; that in this case conjugial love\nalso is driven into banishment, is evident; for in consequence of sloth\nand ease the mind grows stupid and the body torpid, and the whole man\nbecomes insensible to every vital love, especially to conjugial love,\nfrom which as from a fountain issue the activities and alacrities of\nlife. Conjugial cold with such is different from what it is with others;\nit is indeed the privation of conjugial love, but arising from defect.\n\n250. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH IS, INEQUALITY OF\nEXTERNAL RANK AND CONDITION. There are several inequalities of rank and\ncondition, which while parties are living together put an end to the\nconjugial love which commenced before marriage; but they may all be\nreferred to inequalities as to age, station, and wealth. That unequal\nages induce cold in marriage, as in the case of a lad with an old woman,\nand of a young girl with a decrepit old man, needs no proof. That\ninequality of station has a similar effect, as in the marriage of a\nprince with a servant maid, or of an illustrious matron with a servant\nman, is also acknowledged without further proof. That the case is the\nsame in regard to wealth, unless a similitude of minds and manners, and\nan application of one party to the inclinations and native desires of\nthe other, consociate them, is evident. But in all such cases, the\ncompliance of one party on account of the pre-eminence of station and\ncondition of the other, effects only a servile and frigid conjunction;\nfor the conjugial principle is not of the spirit and heart, but only\nnominal and of the countenance; in consequence of which the inferior\nparty is given to boasting, and the superior blushes with shame. But in\nthe heavens there is no inequality of age, station, or wealth; in regard\nto age, all there are in the flower of their youth, and continue so into\neternity; in regard to station, they all respect others according to the\nuses which they perform. The more eminent in condition respect inferiors\nas brethren, neither do they prefer station to the excellence of use,\nbut the excellence of use to station; also when maidens are given in\nmarriage, they do not know from what ancestors they are descended; for\nno one in heaven knows his earthly father, but the Lord is the Father of\nall. The case is the same in regard to wealth, which in heaven is the\nfaculty of growing wise, according to which a sufficiency of wealth is\ngiven. How marriages are there entered into, may be seen above, n. 229.\n\n251. XV. THERE ARE ALSO CAUSES OF SEPARATION. There are separations from\nthe bed and also from the house. There are several causes of such\nseparations; but we are here treating of legitimate causes. As the\ncauses of separation coincide with the causes of concubinage, which are\ntreated of in the latter part of this work in their own chapter, the\nreader is referred thereto that he may see the causes in their order.\nThe legitimate causes of separation are the following.\n\n252. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE\nOF MIND. The reason of this is, because conjugial love is a conjunction\nof minds; if therefore the mind of one of the parties takes a direction\ndifferent from that of the other, such conjunction is dissolved, and\nwith the conjunction the love vanishes. The states of vitiation of the\nmind which cause separation, may appear from an enumeration of them;\nthey are for the most part, the following: madness, frenzy, furious\nwildness, actual foolishness and idiocy, loss of memory, violent\nhysterics, extreme silliness so as to admit of no perception of good and\ntruth, excessive stubbornness in refusing to obey what is just and\nequitable; excessive pleasure in talkativeness and conversing only on\ninsignificant and trifling subjects; an unbridled desire to publish\nfamily secrets, also to quarrel, to strike, to take revenge, to do evil,\nto steal, to tell lies, to deceive, to blaspheme; carelessness about the\nchildren, intemperance, luxury, excessive prodigality, drunkenness,\nuncleanness, immodesty, application to magic and witchcraft, impiety,\nwith several other causes. By legitimate causes we do not here mean\njudicial causes, but such as are legitimate in regard to the other\nmarried partner; separation from the house also is seldom ordained in a\ncourt of justice.\n\n253. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE\nOF BODY. By vitiated states of body we do not mean accidental diseases,\nwhich happen to either of the married partners during their marriage,\nand from which they recover; but we mean inherent diseases, which are\npermanent. The science of pathology teaches what these are. They are\nmanifold, such as diseases whereby the whole body is so far infected\nthat the contagion may prove fatal; of this nature are malignant and\npestilential fevers, leprosies, the venereal disease, gangrenes,\ncancers, and the like; also diseases whereby the whole body is so far\nweighed down, as to admit of no consociability, and from which exhale\ndangerous effluvia and noxious vapors, whether from the surface of the\nbody, or from its inward parts, in particular from the stomach and\nlungs; from the surface of the body proceed malignant pocks, warts,\npustules, scorbutic phthisic, virulent scab, especially if the face be\ndefiled thereby: from the stomach proceed foul, stinking, rank and crude\neructations: from the lungs, filthy and putrid exhalations, arising from\nimposthumes, ulcers, abcesses, or from vitiated blood or lymph therein.\nBesides these there are also various other diseases, as lipothamia,\nwhich is a total faintness of body and defect of strength; paralysis,\nwhich is a loosing and relaxation of the membranes and ligaments which\nserve for motion; certain chronic diseases, arising from a loss of the\nsensibility and elasticity of the nerves, or from too great a thickness;\ntenacity, and acrimony of the humors; epilepsy; fixed weakness arising\nfrom apoplexy; certain phthisical complaints, whereby the body is\nwasted; the cholic, c\u00e6liac affection, rupture, and other like diseases.\n\n254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARATION IS IMPOTENCE BEFORE\nMARRIAGE. The reason why this is a cause of separation is, because the\nend of marriage is the procreation of children, which cannot take place\nwhere this cause of separation operates; and as this is foreknown by the\nparties, they are deliberately deprived of the hope of it, which hope\nnevertheless nourishes and strengthens their conjugial love.\n\n255. XIX. ADULTERY IS THE CAUSE OF DIVORCE. There are several reasons\nfor this, which are discernible in rational light, and yet at this day\nthey are concealed. From rational light it may be seen that marriages\nare holy and adulteries profane; and thus that marriages and adulteries\nare diametrically opposite to each other; and that when opposites act\nupon each other, one destroys the other even to the last spark of its\nlife. This is the case with conjugial love, when a married person\ncommits adultery from a confirmed principle, and thus from a deliberate\npurpose. With those who know anything of heaven and hell, these things\nare more clearly discernible by the light of reason: for they know that\nmarriages are in and from heaven, and that adulteries are in and from\nhell, and that these two cannot be conjoined, as heaven cannot be\nconjoined with hell, and that instantly, if they are conjoined with man\n(_homo_), heaven recedes, and hell enters. Hence then it is, that\nadultery is the cause of divorce; wherefore the Lord saith, that\n\"_whosoever shall put away his wife, except for whoredom, and shall\nmarry another, committeth adultery_,\" Matt. xix. 9. He saith, if, except\nfor whoredom, he shall put away his wife, and marry another, he\ncommitteth adultery; because putting away for this cause is a plenary\nseparation of minds, which is called divorce; whereas other kinds of\nputting away, grounded in their particular causes are separations, of\nwhich we have just treated; after these, if another wife is married,\nadultery is committed; but not so after a divorce.\n\n256. XX. THERE ARE ALSO SEVERAL ACCIDENTAL CAUSES OF COLD; THE FIRST OF\nWHICH IS, THAT ENJOYMENT IS COMMON (OR CHEAP), BECAUSE CONTINUALLY\nALLOWED. The reason why this consideration is an accidental cause of\ncold is, because it exists with those who think lasciviously respecting\nmarriage and a wife, but not with those who think holily respecting\nmarriage, and securely respecting a wife. That from being common (or\ncheap) in consequence of being continually allowed, even joys become\nindifferent, and also tiresome, is evident from the case of pastimes and\npublic shows, musical entertainments, dancing, feasting, and the like,\nwhich in themselves are agreeable, because vivifying. The case is the\nsame with the intimacy and connection between married partners,\nespecially between those who have not removed the unchaste love of the\nsex from the love which they bear to each other; and when they think of\nenjoyment's being common (or cheap) in consequence of being continually\nallowed, they think vainly in the absence of the faculty of enjoyment.\nThat this consideration is to such persons a cause of cold is\nself-evident. It is called accidental, because it joins inward cold as a\ncause, and ranks on its side as a reason. To remove the cold arising\nfrom this circumstance, it is usual with wives, from the prudence\nimplanted in them, to offer resistance to what is allowable. But the\ncase is altogether otherwise with those who think chastely respecting\nwives; wherefore with the angels the consideration of enjoyment's being\ncommon in consequence of being continually allowed, is the very delight\nof their souls, and contains their conjugial love; for they are\ncontinually in the delight of that love, and in its ultimates according\nto the presence of their minds uninterrupted by cares, thus from the\ndecisions of the judgement of the husbands.\n\n257. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND IS, THAT LIVING WITH A\nMARRIED PARTNER, FROM A COVENANT AND CONTRACT, SEEMS FORCED AND NOT\nFREE. This cause operates only with those with whom conjugial love in\nthe inmost principles is cold; and since it unites with internal cold,\nit becomes an additional or accidental cause. With such persons,\nextra-conjugial love, arising from consent and the favor thereof, is\ninteriorly in heat; for the cold of the one is the heat of the other;\nwhich, if it is not sensibly felt, is still within, yea, in the midst of\ncold; and unless it was thus also within, there would be no reparation.\nThis heat is what constitutes the force or compulsion, which is\nincreased in proportion as, by one of the parties, the covenant grounded\nin agreement and the contract grounded in what is just, are regarded as\nbonds not to be violated; it is otherwise if those bonds are loosed by\neach of the parties. The case is reversed with those who have rejected\nextra-conjugial love as detestable, and think of conjugial love as of\nwhat is heavenly and heaven; and the more so if they perceive it to be\nso: with such that covenant with its articles of agreement, and that\ncontract with its sanctions, are inscribed on their hearts, and are\ncontinually being inscribed thereon more and more. In this case the bond\nof that love is neither secured by a covenant agreed upon, nor by a law\nenacted; but both covenant and law are from creation implanted in the\nlove itself, which influences the parties; from the latter (namely, the\ncovenant and the law implanted from creation in the love itself) are\nderived the former (namely, the covenant and law) in the world, but not\n_vice versa_. Hence, whatever relates to that love is felt as free;\nneither is there any freedom but what is of love: and I have heard from\nthe angels, that love truly conjugial is most free, because it is the\nlove of loves.\n\n258. XXII. OF ACCIDENTAL CAUSES OF COLD THE THIRD IS, AFFIRMATION ON THE\nPART OF THE WIFE, AND HER TALKING INCESSANTLY ABOUT LOVE. With the\nangels in heaven there is no refusal and repugnance on the part of the\nwives, as there is with some wives on earth: with the angels in heaven\nalso the wives converse about love, and are not silent as some wives on\nearth; but the causes of these differences I am not allowed to declare,\nbecause it would be unbecoming; nevertheless they are declared in four\nMEMORABLE RELATIONS at the close of the chapters, by the angels' wives,\nwho freely speak of them to their husbands, by the three in the hall\nover which there was a golden shower, and by the seven who were sitting\nin a rosary. These memorable relations are adduced, to the end that\nevery thing may be explained that relates to conjugial love, which is\nthe subject here treated of both in general and in particular.\n\n259. XXIII. OF ACCIDENTAL CAUSES OF COLD THE FOURTH IS, THE MAN'S\nCONTINUALLY THINKING THAT HIS WIFE IS WILLING; AND ON THE OTHER HAND THE\nWIFE'S THINKING THAT THE MAN IS NOT WILLING. That the latter\ncircumstance is a cause of love's ceasing with wives, and the former a\ncause of cold with men, is too obvious to need any comment. For that the\nman who thinks that his wife, when in his sight by day, and when lying\nat his side by night, is desirous or willing, should grow cold to the\nextremities, and on the other hand that the wife, who thinks that the\nman is able and not willing, should lose her love, are circumstances\namong many others well known to husbands who have considered the arcana\nrelating to conjugial love. These circumstances are adduced also, to the\nend that this work may be perfected, and THE CONJUGIAL LOVE AND ITS\nCHASTE DELIGHTS may be completed.\n\n260. XXIV. AS COLD IS IN THE MIND IT IS ALSO IN THE BODY; AND ACCORDING\nTO THE INCREASE OF THAT COLD, THE EXTERNALS ALSO OF THE BODY ARE CLOSED.\nIt is believed at the present day that the mind of man (_homo_) is in\nthe head, and nothing of it in the body, when yet the soul and the mind\nare both in the head and in the body; for the soul and the mind are the\nman (_homo_), since both constitute the spirit which lives after death;\nand that this spirit is in a perfect human form, has been fully shewn in\nthe treatises we have published. Hence, as soon as a man thinks\nanything, he can in an instant utter it by means of his bodily mouth,\nand at the same time represent it by gesture; and as soon as he wills\nanything, he can in an instant bring it into act and effect by his\nbodily members: which could not be the case unless the soul and the mind\nwere together in the body, and constituted his spiritual man. From these\nconsiderations it may be seen, that while conjugial love is in the mind,\nit is similar to itself in the body; and since love is heat, that it\nopens the externals of the body from the interiors; but on the other\nhand, that the privation thereof, which is cold, closes the externals of\nthe body from the interiors: hence it is manifest what is the cause of\nthe faculty (of conjugial love) with the angels enduring for ever, and\nwhat is the cause of its failing with men who are cold.\n\n       *       *       *       *       *\n\n261. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. In the\nsuperior northern quarter near the east in the spiritual world, there\nare places of instruction for boys, for youths, for men, and also for\nold men: into these places all who die infants are sent and are educated\nin heaven; so also all who arrive fresh from the world, and desire\ninformation about heaven and hell, are sent to the same places. This\ntract is near the east, that all may be instructed by influx from the\nLord; for the Lord is the east, because he is in the sun there, which\nfrom him is pure love; hence the heat from that sun in its essence is\nlove, and the light from it in its essence is wisdom. These are inspired\ninto them from the Lord out of that sun; and they are inspired according\nto reception, and reception is according to the love of growing wise.\nAfter periods of instruction, those who are made intelligent are sent\nforth thence, and are called disciples of the Lord. They are sent forth\nfirst into the west, and those who do not remain there, into the south,\nand some through the south into the east, and are introduced into the\nsocieties where they are to reside. On a time, while I was meditating\nrespecting heaven and hell, I began to desire a universal knowledge of\nthe state of each, being aware, that whoever knows universals, may\nafterwards comprehend particulars, because the latter are contained in\nthe former, as parts in a whole. In this desire I looked to the above\ntract in the northern quarter near the east, where were the places of\ninstruction, and went there by a way then open to me. I entered one of\nthe colleges, where there were some young men, and addressed the chief\nteachers there who gave instruction, and asked them whether they were\nacquainted with the universals respecting heaven and hell. They replied,\nthat they knew some little; \"but if we look,\" said they, \"towards the\neast to the Lord, we shall receive illustration and knowledge.\" They did\nso, and said, \"There are three universals of hell, which are\ndiametrically opposite to the universals of heaven. The universals of\nhell are these three loves; the love of dominion grounded in self-love,\nthe love of possessing the goods of others grounded in the love of the\nworld, and adulterous love. The universals of heaven opposite to these\nare the three following loves; the love of dominion grounded in the love\nof use, the love of possessing worldly goods grounded in the love of\nperforming uses therewith, and love truly conjugial.\" Hereupon, after\nexpressing my good wishes towards them, I took my leave, and returned\nhome. When I was come home, it was said to me from heaven, \"Examine\nthose three universals above and beneath, and afterwards we shall see\nthem in your hand.\" It was said _in the hand_, because whatever a man\nexamines intellectually, appears to the angels as if inscribed on his\nhands.\n\n262. After this I examined the first universal love of hell, which is\nthe love of dominion grounded in self-love, and afterwards the universal\nlove of heaven corresponding to it, which is the love of dominion\ngrounded in the love of uses; for I was not allowed to examine one love\nwithout the other, because, being opposites, the understanding does not\nperceive the one without the other; wherefore that each may be\nperceived, they must be set in opposition to each other; for a beautiful\nand handsome face is rendered conspicuous by contrasting it with an ugly\nand deformed one. While I was considering the love of dominion grounded\nin self-love, I perceived that this love was in the highest degree\ninfernal, and consequently prevailed with those who are in the deepest\nhell; and that the love of dominion grounded in the love of uses was in\nthe highest degree heavenly, and consequently prevailed with those who\nare in the highest heaven. The love of dominion grounded in self-love is\nin the highest degree infernal, because to exercise dominion from\nself-love, is to exercise it from _proprium_, and a man's _proprium_\nfrom his birth is essential evil, which is diametrically opposite to the\nLord; wherefore the more persons who are under the influence of such\nevil, advance therein, the more they deny God and the holy things of the\nchurch, and worship themselves and nature. Let such persons, I entreat\nthem, examine that evil in themselves, and they will see this to be the\ncase. This love also is of such a nature, that in proportion as it is\nleft unrestrained, which is the case so long as it is not checked by\nimpossibilities, in the same proportion it rushes impetuously from step\nto step, even to the highest, and there also finds no bounds, but is sad\nand sorrowful because there is no higher step for it to ascend. This\nlove with statesmen is so intense that they wish to be kings and\nemperors, and if it were possible, to have dominion over all things of\nthe world, and to be called kings of kings and emperors of emperors;\nwhile the same love with the clergy is so intense that they wish to be\ngods and, as far as is possible, to have dominion over all things of\nheaven, and to be called gods of gods. That neither of these acknowledge\nany God, will be seen in what follows. On the other hand, those who\ndesire to exercise dominion from the love of uses, do not desire it from\nthemselves, but from the Lord; since the love of uses is from the Lord,\nand is the Lord himself: these regard dignities only as means to the\nperformance of uses, setting uses far above dignities; whereas the\nformer set dignities far above uses.\n\n263. While I was meditating on these things, an angel from the Lord said\nto me, \"You shall presently see, and be convinced by ocular\ndemonstration, what is the nature and quality of that infernal love.\"\nThen suddenly the earth opened on the left, and I saw a devil ascending\nfrom hell, with a square cap on his head let down over his forehead even\nto his eyes: his face was full of pimples as of a burning fever, his\neyes fierce and firy, his breast swelling immensely; from his mouth he\nbelched smoke like a furnace, his loins seemed all in a blaze, instead\nof feet he had bony ankles without flesh, and from his body exhaled a\nstinking and filthy heat. On seeing him I was alarmed, and cried out,\n\"Approach no nearer; tell me, whence are you?\" He replied in a hoarse\ntone of voice, \"I am from below, where I am with two hundred in the most\nsupereminent of all societies. We are all emperors of emperors, king of\nkings, dukes of dukes, and princes of princes; no one in our society is\nbarely an emperor, a king, a duke, or a prince. We sit there on thrones\nof thrones, and despatch thence mandates through the whole world and\nbeyond it.\" I then said to him, \"Do you not see that you are insane from\nthe phantasy of super-eminence?\" and he replied, \"How can you say so,\nwhen we absolutely seem to ourselves, and are also acknowledged by each\nother, to have such distinction?\" On hearing this, I was unwilling to\nrepeat my charge of insanity, as he was insane from phantasy; and I was\ninformed that this devil, during his abode in the world, had been only a\nhouse-steward, and at that time he was so lifted up in spirit, that he\ndespised all mankind in comparison with himself, and indulged in the\nphantasy that he was more worthy than a king, and even than an emperor;\nin consequence of which proud conceit, he had denied God, and had\nregarded all the holy things of the church as of no concern to himself,\nbut of some to the stupid multitude. At length I asked him, \"How long do\nyou two hundred thus glory among yourselves?\" He replied \"to eternity;\nbut such of us as torture others for denying our super-eminence, sink\nunder ground; for we are allowed to glory, but not to do mischief to any\none.\" I asked him again, \"Do you know what befalls those who sink under\nground?\" He said, \"They sink down into a certain prison, where they are\ncalled viler than the vile, or the vilest, and are set to work.\" I then\nsaid to him. \"Take heed therefore, lest you also should sink down.\"\n\n264. After this the earth again opened, but now on the right; and I saw\nanother devil rising thence, who had on his head a kind of turban,\nwrapped about with spires as of a snake, the head of which stood out\nfrom the crown; his face was leprous from the forehead to the chin, and\nso were his hands; his loins were naked and as black as soot, through\nwhich was discernible in dusky transparence the fire as of a furnace;\nand the ankles of his feet were like two vipers. The former devil, on\nseeing him, fell on his knees, and adored him. On my asking why he did\nso, he said, \"He is the God of heaven and earth, and is omnipotent.\" I\nthen asked the other, \"What do you say to this?\" he replied, \"What shall\nI say? I have all power over heaven and hell; the lot of all souls is in\nmy hand.\" Again I enquired, \"How can he, who is emperor of emperors, so\nsubmit himself, and how can you receive adoration?\" he answered, \"He is\nstill my servant; what is an emperor before God? the thunder of\nexcommunication is in my right hand.\" I then said to him, \"How can you\nbe so insane? In the world you were only a canon; and because you were\ninfected with the phantasy that you also had the keys of heaven, and\nthence the power of binding and loosing, you have inflamed your spirit\nto such a degree of madness, that you now believe yourself to be very\nGod.\" Upon this he swore with indignation that it was so, and said, \"The\nLord has not any power in heaven, because he has transferred it all to\nus. We have only to give the word of command, and heaven and hell\nreverently obey us. If we send any one to hell, the devils immediately\nreceive him; and so do the angels receive those whom we send to heaven.\"\nI asked further, \"How many are there in your society?\" he said, \"Three\nhundred; and we are all gods there; but I am god of gods.\" After this\nthe earth opened beneath the feet of each, and they sank down into their\nrespective hells; and I saw that beneath their hells were workhouses,\ninto which those who injure others would fall; for every one in hell is\nleft to his phantasy, and is also permitted to glory in it; but he is\nnot allowed to injure another. The reason why such are there, is,\nbecause a man is then in his spirit; and the spirit, after it is\nseparated from the body, comes into the full liberty of acting according\nto its affections and consequent thoughts. I was afterwards permitted to\nlook into their hells: that which contained the emperors of emperors and\nkings of kings, was full of all uncleanness; and the inhabitants\nappeared like various kinds of wild beasts, with fierce eyes; and so it\nwas in the other, which contained the gods and the god of gods: in it\nthere appeared the direful birds of night, which are called _ochim_ and\n_ijim_, flying about them. The images of their phantasies were presented\nto me under this appearance. From these circumstances it was manifest,\nwhat is the nature and quality of political and ecclesiastical\nself-love; that the latter would make its votaries desirous of being\ngods, while the former would make them desirous of being emperors; and\nthat under the influence of such loves men wish and strive to attain the\nobjects of their desires, so far as they are left without restraint.\n\n265. Afterwards a hell was opened, where I saw two men, one sitting on a\nbench, holding his feet in a basket full of serpents which seemed to be\ncreeping upwards by his breast even to his neck; and the other sitting\non a blazing ass, at whose sides red serpents were creeping, raising\ntheir heads and necks, and pursuing the rider. I was told that they had\nbeen popes who had compelled emperors to resign their dominions, and had\nill-treated them both in word and deed at Rome, whither they went to\nsupplicate and adore them; and that the basket in which were the\nserpents, and the blazing ass with snakes at his sides, were\nrepresentations of their love of dominion grounded on self-love, and\nthat such appearances are seen only by those who look at them from a\ndistance. There were some canons present, whom I asked whether those had\nreally been popes? They said, that they were acquainted with them, and\nknew that they had been such.\n\n266. After beholding these sad and hideous spectacles, I looked around,\nand saw two angels in conversation standing near me. One wore a woollen\nrobe that shone bright with flaming purple, and under it a vest of fine\nbright linen; the other had on similar garments of scarlet, together\nwith a turban studded on the right side with carbuncles. I approached\nthem, and, greeting them with a salutation of peace, respectfully asked\nthem, \"For what purpose are you here below?\" They replied, \"We have let\nourselves down from heaven by the Lord's command, to speak with you\nrespecting the blessed lot of those who are desirous to have dominion\nfrom the love of uses. We are worshipers of the Lord. I am prince of a\nsociety; my companion is chief priest of the same.\" The prince moreover\nsaid, \"I am the servant of my society, because I serve it by doing\nuses:\" the other said, \"I am minister of the church there, because in\nserving them I minister holy things to the uses of their souls. We both\nare in perpetual joys grounded in the eternal happiness which is in them\nfrom the Lord. All things in our society are splendid and magnificent;\nthey are splendid from gold and precious stones, and magnificent from\npalaces and paradises. The reason of this is, because our love of\ndominion is not grounded in self-love, but in the love of uses: and as\nthe love of uses is from the Lord, therefore all good uses in the\nheavens are splendid and refulgent; and as all in our society are in\nthis love, therefore the atmosphere appears golden from the light which\npartakes of the sun's flame-principle, and the sun's flame-principle\ncorresponds to that love.\" As they said this, they appeared to me to be\nencompassed with such a sphere, from which an aromatic odor issued that\nwas perceivable by the senses. I mentioned this circumstance to them,\nand intreated them to continue their discourse respecting the love of\nuses; and they proceeded thus: \"The dignities which we enjoy, we indeed\nsought after and solicited for no other end than that we might be\nenabled more fully to perform uses, and to extend them more widely. We\nare also encompassed with honor, and we accept it, not for ourselves,\nbut for the good of the society; for the brethren and consociates, who\nform the commonalty of the society, scarcely know but that the honors of\nour dignities are in ourselves, and consequently that the uses which we\nperform are from ourselves; but we feel otherwise, being sensible that\nthe honors of the dignities are out of ourselves, and that they are as\nthe garments with which we are clothed; but that the uses which we\nperform, from the love of them, are within us from the Lord: and this\nlove receives its blessedness from communication by uses with others;\nand we know from experience, that so far as we do uses from the love\nthereof, so far that love increases, and with it wisdom, whereby\ncommunication is effected; but so far as we retain uses in ourselves,\nand do not communicate them, so far blessedness perishes: and in such\ncase use becomes like food stored up in the stomach, which, not being\ndispersed, affords no nourishment to the body and its parts, but remains\nundigested, and thereby causes loathing: in a word, the whole heaven is\nnothing but a continent of use, from first principles to last. What is\nuse but the actual love of our neighbor? and what holds the heavens\ntogether with this love?\" On hearing this I asked, \"How can any one know\nwhether he performs uses from self-love, or from the love of uses? every\nman, both good and bad, performs uses, and that from some love. Suppose\nthat in the world there be a society composed of mere devils, and\nanother composed of mere angels; I am of opinion that the devils in\ntheir society, from the fire of self-love, and the splendor of their own\nglory, would do as many uses as the angels in their society; who then\ncan know from what love, and from what origin uses flow?\" To this the\ntwo angels replied, \"Devils do uses for the sake of themselves and of\nreputation, that they may be raised to honors or may gain wealth; but\nangels do not do uses from such motives, but for the sake of uses from\nthe love thereof. A man cannot discern the true quality of those uses;\nbut the Lord discerns it. Every one who believes in the Lord, and shuns\nevils as sins, performs uses from the Lord; but every one who neither\nbelieves in the Lord, nor shuns evils as sins, does uses from self and\nfor the sake of self. This is the difference between the uses done by\ndevils and those done by angels.\" Having said this, the two angels\ndeparted; and I saw them from afar carried in a firy chariot like Elias,\nand conveyed into their respective heavens.\n\n267. THE SECOND MEMORABLE RELATION. Not long after this interview with\nthe angels, I entered a certain grove, and while I was walking there, I\nmeditated on those who are in the concupiscence and consequent phantasy\nof possessing the things of the world; and then at some distance from me\nI saw two angels in conversation, and by turns looking at me; I\ntherefore went nearer to them, and as I approached they thus accosted\nme: \"We have perceived in ourselves that you are meditating on what we\nare conversing about, or that we are conversing on what you are\nmeditating about, which is a consequence of the reciprocal communication\nof affections.\" I asked therefore what they were conversing about? they\nreplied, \"About phantasy, concupiscence, and intelligence; and just now\nabout those who delight themselves in the vision and imagination of\npossessing whatever the world contains.\" I then entreated them to favor\nme with their sentiments on those three subjects,--concupiscence,\nphantasy, and intelligence. They began by saying, \"Every one is by birth\ninteriorly in concupiscence, but by education exteriorly in\nintelligence; and no one is in intelligence, still less in wisdom,\ninteriorly, thus as to his spirit, but from the Lord: for every one is\nwithheld from the concupiscence of evil, and held in intelligence,\naccording as he looks to the Lord, and is at the same time in\nconjunction with him; without this, a man is mere concupiscence; yet\nstill in externals, or as to the body, he is in intelligence arising\nfrom education; for a man lusts after honors and wealth, or eminence and\nopulence, and in order to attain them, it is necessary that he appear\nmoral and spiritual, thus intelligent and wise; and he learns so to\nappear from infancy. This the reason why, as soon as he comes among men,\nor into company, he inverts his spirit, and removes it from\nconcupiscence, and speaks and acts from the fair and honorable maxims\nwhich he has learnt from infancy, and retains in the bodily memory: and\nhe is particularly cautious, lest anything of the wild concupiscence\nprevalent in his spirit should discover itself. Hence every man who is\nnot interiorly led by the Lord, is a pretender, a sycophant, a\nhypocrite, and thereby an apparent man, and yet not a man; of whom it\nmay be said, that his shell or body is wise, and his kernel or spirit\ninsane; also that his external is human, and his internal bestial. Such\npersons, with the hinder part of the head look upwards, and with the\nfore part downwards; thus they walk as if oppressed with heaviness, with\nthe head hanging down and the countenance prone to the earth; and when\nthey put off the body, and become spirits, and are thereby set at\nliberty from external restraints, they become the madnesses of their\nrespective concupiscences. Those who are in self-love desire to domineer\nover the universe, yea, to extend its limits in order to enlarge their\ndominion, of which they see no end: those who are in the love of the\nworld desire to possess whatever the world contains, and are full of\ngrief and envy in case any of its treasures are hid and concealed from\nthem by others: therefore to prevent such persons from becoming mere\nconcupiscences, and thereby no longer men, they are permitted in the\nspiritual world to think from a fear of the loss of reputation, and\nthereby of honor and gain, and also from a fear of the law and its\npenalties, and also to give their mind to some study or work whereby\nthey are kept in externals and thus in a state of intelligence, however\nwild and insane they may be interiorly.\" After this I asked them,\nwhether all who are in any concupiscence, are also in the phantasy\nthereof; they replied, that those are in the phantasy of their\nrespective concupiscences, who think interiorly in themselves, and too\nmuch indulge their imagination by talking with themselves; for these\nalmost separate their spirit from connection with the body, and by\nvision overflow the understanding, and take a foolish delight as if they\nwere possessed of the universe and all that it contains: into this\ndelirium every man comes after death, who has abstracted his spirit from\nthe body, and has not wished to recede from the delight of the delirium\nby thinking at all religiously respecting evils and falses, and least of\nall respecting the inordinate love of self as being destructive of love\nto the Lord, and respecting the inordinate love of the world, as being\ndestructive of neighborly love.\n\n268. After this the two angels and also myself were seized with a desire\nof seeing those who from worldly love are in the visionary concupiscence\nor phantasy of possessing all wealth; and we perceived that we were\ninspired with this desire to the end that such visionaries might be\nknown. Their dwellings were under the earth of our feet, but above hell:\nwe therefore looked at each other and said, \"Let us go.\" There was an\nopening, and in it a ladder by which we descended; and we were told that\nwe must approach them from the east, lest we should enter into the mist\nof their phantasy, whereby our understanding and at the same time our\nsight would be obscured; and lo! there appeared a house built of reeds,\nand consequently full of chinks, standing in a mist, which continually\nissued like smoke through the chinks of three of the walls. We entered,\nand saw perhaps fifty here and fifty there sitting on benches, with\ntheir faces turned from the east and south, and looking towards the west\nand north. Before each person there was a table, on which were large\npurses, and by the purses a great quantity of gold coin: so we asked\nthem, \"Is that the wealth of all the persons in the world?\" they\nreplied, \"Not of all in the world, but of all in the kingdom.\" The sound\nof their voice was hissing; and they had round faces, which glistened\nlike the shell of a snail, and the pupils of their eyes in a green plane\nas it were shot forth lightning, which was an effect of the light of\nphantasy. We stood in the midst of them, and said, \"You believe that you\npossess all the wealth of the kingdom;\" they replied, \"We do possess\nit.\" We then asked, \"Which of you?\" they said, \"Every one;\" and we\nasked, \"How every one? there are many of you:\" they said, \"Every one of\nus knows that all which another has is his own. No one is allowed to\nthink, and still less to say, 'Mine are not thine;' but every one may\nthink and say, 'Thine are mine.'\" The coin on the tables appeared, even\nto us, to be pure gold; but when we let in light from the east, we saw\nthat they were little grains of gold, which they had magnified to such a\ndegree by a union of their common phantasy. They said, that every one\nthat enters ought to bring with him some gold, which they cut into small\npieces, and these again into little grains, and by the unanimous force\nof their phantasy they increase them into larger coin. We then said,\n\"Were you not born men of reason; whence then have you this visionary\ninfatuation?\" they said, \"We know that it is an imaginary vanity; but as\nit delights the interiors of our minds, we enter here and are delighted\nas with the possession of all things: we continue in this place,\nhowever, only a few hours, at the end of which we depart; and as often\nas we do so we again become of sound mind; yet still our visionary\ndelight alternately succeeds and occasions our alternate entrance into\nand departure from these habitations: thus we are alternately wise and\nfoolish; we also know that a hard lot awaits those who by cunning rob\nothers of their goods.\" We inquired, \"What lot?\" they said, \"They are\nswallowed up and are thrust naked into some infernal prison, where they\nare kept to hard labor for clothes and food, and afterwards for some\npieces of coin of trifling value, which they collect, and in which they\nplace the joy of their hearts; but if they do any harm to their\ncompanions, they are fined a part of their coin.\"\n\n269. Afterwards we ascended from these hells to the south, where we had\nbeen before, and the angels related there several interesting\nparticulars respecting concupiscence not visionary or phantastic, in\nwhich all men are born; namely, that while they are in it, they are like\npersons infatuated, and yet seem to themselves to be most eminently\nwise; and that from this infatuation they are alternately let into the\nrational principle which is in their externals; in which state they see,\nacknowledge, and confess their insanity; but still they are very\ndesirous to quit their rational and enter their insane state; and also\ndo let themselves into it, as into a free and delightful state\nsucceeding a forced and undelightful one; thus it is concupiscence and\nnot intelligence that interiorly pleases them. There are three universal\nloves which form the constituent principles of every man by creation:\nneighbourly love, which also is the love of doing uses; the love of the\nworld, which also is the love of possessing wealth; and the love of\nself, which also is the love of bearing rule over others. Neighbourly\nlove, or the love of doing uses, is a spiritual love; but the love of\nthe world, or the love of possessing wealth, is a material love; whereas\nthe love of self, or the love of bearing rule over others, is a\ncorporeal love. A man is a man while neighbourly love, or the love of\ndoing uses, constitutes the head, the love of the world the body, and\nthe love of self the feet; whereas if the love of the world constitutes\nthe head, the man is as it were hunched-backed; but when the love of\nself constitutes the head, he is like a man standing not on his feet,\nbut on the palms of his hands with his head downwards and his haunches\nupwards. When neighbourly love constitutes the head, and the two other\nloves in order constitute the body and feet, the man appears from heaven\nof an angelic countenance, with a beautiful rainbow about his head;\nwhereas if the love of the world constitutes the head, he appears from\nheaven of a pale countenance like a corpse, with a yellow circle about\nhis head; but if the love of self constitutes the head, he appears from\nheaven of a dusky countenance, with a white circle about his head.\nHereupon I asked, \"What do the circles about the head represent?\" they\nreplied, \"They represent intelligence; the white circle about the head\nof the dusky countenance represents, that his intelligence is in\nexternals, or about him, but insanity is in his internals, or in him. A\nman also who is of such a quality and character, is wise while in the\nbody, but insane while in the spirit; and no man is wise in spirit but\nfrom the Lord, as is the case when he is regenerated and created again\nor anew by him.\" As they said this, the earth opened to the left, and\nthrough the opening I saw a devil rising with a white lucid circle\naround his head, and I asked him, Who he was? He said, \"I am Lucifer,\nthe son of the morning: and because I made myself like the Most High, I\nwas cast down.\" Nevertheless he was not Lucifer, but believed himself to\nbe so. I then said, \"Since you were cast down, how can you rise again\nout of hell?\" he replied, \"There I am a devil, but here I am an angel of\nlight: do you not see that my head is surrounded by a lucid sphere? you\nshall also see, if you wish, that I am super-moral among the moral,\nsuper-rational among the rational, yea, super-spiritual among the\nspiritual: I can also preach; yea, I have preached.\" I asked him, \"What\nhave you preached?\" he said, \"Against fraudulent dealers and adulterers,\nand against all infernal loves; on this occasion too I, Lucifer, called\nmyself a devil, and denounced vengeance against myself as a devil; and\ntherefore I was extolled to the skies with praises. Hence it is that I\nam called the son of the morning; and, what I myself was surprised at,\nwhile I was in the pulpit, I thought no other than that I was speaking\nrightly and properly; but I discovered that this arose from my being in\nexternals, which at that time were separated from my internals: but\nalthough I discovered this, still I could not change myself, because\nthrough my haughtiness I did not look to God.\" I next asked him, \"How\ncould you so speak, when you are yourself a fraudulent dealer, an\nadulterer, and a devil?\" He answered, \"I am one character when I am in\nexternals or in the body, and another when in internals or in the\nspirit; in the body I am an angel, but in the spirit a devil; for in the\nbody I am in the understanding, but in the spirit I am in the will; and\nthe understanding carries me upwards, whereas the will carries me\ndownwards. When I am in the understanding my head is surrounded by a\nwhite belt, but when the understanding submits itself entirely to the\nwill, and becomes subservient to it, which is our last lot, the belt\ngrows black and disappears; and when this is the case, we cannot again\nascend into this light.\" Afterwards he spoke of his twofold state, the\nexternal and the internal, more rationally than any other person; but on\na sudden when he saw the angels attendant on me, his face and voice were\ninflamed, and he became black, even as to the belt round his head, and\nhe sunk down into hell through the opening from which he arose. The\nbystanders, from what they had seen, came to this conclusion, that a man\nis such as his love, and not such as his understanding is; since the\nlove easily draws over the understanding to its side, and enslaves it. I\nthen asked the angels, \"Whence have devils such rationality?\" They said,\n\"It is from the glory of self-love; for self-love is surrounded by\nglory, and glory elevates the understanding even into the light of\nheaven; for with every man the understanding is capable of being\nelevated according to knowledges, but the will only by a life according\nto the truths of the church and of reason: hence even atheists, who are\nin the glory of reputation arising from self-love, and thence in a high\nconceit of their own intelligence, enjoy a more sublime rationality than\nmany others; this, however, is only when they are in the thought of the\nunderstanding, and not when they are in the affection of the will. The\naffection of the will possesses a man's internal, whereas the thought of\nthe understanding possesses his external.\" The angel further declared\nthe reason why every man is constituted of the three loves above\nmentioned; namely, the love of use, the love of the world, and the love\nof self; which is, that he may think from God, although as from himself.\nHe also said, that the supreme principles in a man are turned upwards to\nGod, the middle outwards to the world, and the lowest downwards to self;\nand since the latter are turned downwards, a man thinks as from himself,\nwhen yet it is from God.\n\n270. THE THIRD MEMORABLE RELATION. One morning on awaking from sleep my\nthoughts were deeply engaged on some arcana of conjugial love, and at\nlength on this, \"_In what region of the human mind does love truly\nconjugial reside, and thence in what region does conjugial cold\nreside_?\" I knew that there are three regions of the human mind, one\nabove the other, and that in the lowest region dwells natural love; in\nthe superior, spiritual love; and in the supreme, celestial love; and\nthat in each region there is a marriage of good and truth; and good is\nof love, and truth is of wisdom; that in each region there is a marriage\nof love and wisdom; and that this marriage is the same as the marriage\nof the will and the understanding, since the will is the receptacle of\nlove, and the understanding the receptacle of wisdom. While I was thus\ndeeply engaged in thought, lo! I saw two swans flying towards the north,\nand presently two birds of paradise flying towards the south, and also\ntwo turtle doves flying in the east: as I was watching their flight, I\nsaw that the two swans bent their course from the north to the east, and\nthe two birds of paradise from the south, also that they united with the\ntwo doves in the east, and flew together to a certain lofty palace\nthere, about which there were olives, palms, and beeches. The palace had\nthree rows of windows, one above the other; and while I was making my\nobservations, I saw the swans fly into the palace through open windows\nin the lowest row, the birds of paradise through others in the middle\nrow, and the doves through others in the highest. When I had observed\nthis, an angel presented himself, and said, \"Do you understand what you\nhave seen?\" I replied, \"In a small degree.\" He said, \"That palace\nrepresents the habitations of conjugial love, such as are in human\nminds. Its highest part, into which the doves flew, represents the\nhighest region of the mind, where conjugial love dwells in the love of\ngood with its wisdom; the middle part, into which the birds of paradise\nflew, represents the middle region, where conjugial love dwells in the\nlove of truth with its intelligence: and the lowest part, into which the\nswans flew, represents the lowest region of the mind, where conjugial\nlove dwells in the love of what is just and right with its knowledge.\nThe three pairs of birds also signify these things; the pair of turtle\ndoves signifies conjugial love of the highest region, the pair of birds\nof paradise conjugial love of the middle region, and the pair of swans\nconjugial love of the lowest region. Similar things are signified by the\nthree kinds of trees about the palace, the olives, palms, and beeches.\nWe in heaven call the highest region of the mind celestial, the middle\nspiritual, and the lowest natural; and we perceive them as stories in a\nhouse, one above another, and an ascent from one to the other by steps\nas by stairs; and in each part as it were two apartments, one for love,\nthe other for wisdom, and in front as it were a chamber, where love with\nits wisdom, or good with its truth, or, what is the same, the will with\nits understanding, consociate in bed. In that palace are presented as in\nan image all the arcana of conjugial love.\" On hearing this, being\ninflamed with a desire of seeing it, I asked whether anyone was\npermitted to enter and see it, as it was a representative palace? He\nreplied, \"None but those who are in the third heaven, because to them\nevery representative of love and wisdom becomes real: from them I have\nheard what I have related to you, and also this particular, that love\ntruly conjugial dwells in the highest region in the midst of mutual\nlove, in the marriage-chamber or apartment of the will, and also in the\nmidst of the perceptions of wisdom in the marriage-chamber or apartment\nof the understanding, and that they consociate in bed in the chamber\nwhich is in front, in the east.\" I also asked, \"Why are there two\nmarriage-chambers?\" He said, \"The husband is in the marriage-chamber of\nthe understanding, and the wife in that of the will.\" I then asked,\n\"Since conjugial love dwells there, where then does conjugial cold\ndwell?\" He replied, \"It dwells also in the supreme region, but only in\nthe marriage-chamber of the understanding, that of the will being closed\nthere: for the understanding with its truths, as often as it pleases,\ncan ascend by a winding staircase into the highest region into its\nmarriage-chamber; but if the will with the good of its love does not\nascend at the same time into the consociate marriage-chamber, the latter\nis closed, and cold ensues in the other: this is _conjugial cold_. The\nunderstanding, while such cold prevails towards the wife, looks\ndownwards to the lowest region, and also, if not prevented by fear,\ndescends to warm itself there at an illicit fire.\" Having thus spoken,\nhe was about to recount further particulars respecting conjugial love\nfrom its images in that palace; but he said, \"Enough at this time;\ninquire first whether what has been already said is above the level of\nordinary understandings; if it is, what need of saying more? but if not,\nmore will be discovered.\"\n\n       *       *       *       *       *\n\nON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES.\n\n271. Having treated of the causes of cold and separation, it follows\nfrom order that the causes of apparent love, friendship, and favor in\nmarriages, should also be treated of; for it is well known, that\nalthough cold separates the minds (_animos_) of married partners at the\npresent day, still they live together, and have children; which would\nnot be the case, unless there were also apparent loves, alternately\nsimilar to or emulous of the warmth of genuine love. That these\nappearances are necessary and useful, and that without them there would\nbe no houses, and consequently no societies, will be seen in what\nfollows. Moreover, some conscientious persons may be distressed with the\nidea, that the disagreement of mind subsisting between them and their\nmarried partners, and the internal alienation thence arising, may be\ntheir own fault, and may be imputed to them as such, and on this account\nthey are grieved at the heart; but as it is out of their power to\nprevent internal disagreements, it is enough for them, by apparent love\nand favor, from conscientious motives to subdue the inconveniences which\nmight arise: hence also friendship may possibly return, in which\nconjugial love lies concealed on the part of such, although not on the\npart of the other. But this subject, like the foregoing, from the great\nvariety of its matter, shall be treated of in the following distinct\narticles: I. _In the natural world almost all are capable of being\njoined together as to external, but not as to internal affections, if\nthese disagree and are apparent._ II. _In the spiritual world all are\njoined together according to internal, but not according to external\naffections, unless these act in unity with the internal._ III. _It is\nthe external affections, according to which matrimony is generally\ncontracted in the world._ IV. _But in case they are not influenced by\ninternal affections, which conjoin minds, the bonds of matrimony are\nloosed in the house._ V. _Nevertheless those bonds must continue in the\nworld till the decease of one of the parties._ VI. _In cases of\nmatrimony, in which the internal affections do not conjoin, there are\nexternal affections, which assume a semblance of the internal and tend\nto consociate._ VII. _Hence come apparent love, friendship, and favor\nbetween married partners._ VIII. _These appearances are assumed\nconjugial semblances, and they are commendable, because useful and\nnecessary._ IX. _These assumed conjugial semblances, in the case of a\nspiritual man (homo) conjoined to a natural, are founded in justice and\njudgement._ X. _For various reasons these assumed conjugial semblances\nwith natural men are founded in prudence._ XI. _They are for the sake of\namendment and accommodation._ XII. _They are for the sake of preserving\norder in domestic affairs, and for the sake of mutual aid._ XIII. _They\nare for the sake of unanimity in the care of infants and the education\nof children._ XIV. _They are for the sake of peace in the house._ XV.\n_They are for the sake of reputation out of the house._ XVI. _They are\nfor the sake of various favors expected from the married partner, or\nfrom his or her relations; and thus from the fear of losing such\nfavors._ XVII. _They are for the sake of having blemishes excused, and\nthereby of avoiding disgrace._ XVIII. _They are for the sake of\nreconciliation._ XIX. _In case favor does not cease with the wife, when\nfaculty ceases with the man, there may exist a friendship resembling\nconjugial friendship, when the parties grow old._ XX. _There are various\nkinds of apparent love and friendship between married partners, one of\nwhom is brought under the yoke, and therefore is subject to the other._\nXXI. _In the world there are infernal marriages between persons who\ninteriorly are the most inveterate enemies, and exteriorly are as the\nclosest friends._ We proceed to an explanation of each article.\n\n272. I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLE OF BEING JOINED\nTOGETHER AS TO EXTERNAL, BUT NOT AS TO INTERNAL AFFECTIONS, IF THESE\nDISAGREE AND ARE APPARENT. The reason of this is, because in the world\nevery one is clothed with a material body, and this is overcharged with\nlusts, which are in it as dregs that fall to the bottom, when the must\nof the wine is clarified. Such are the constituent substances of which\nthe bodies of men in the world are composed. Hence it is that the\ninternal affections, which are of the mind, do not appear; and in many\ncases, scarce a grain of them transpires; for the body either absorbs\nthem, and involves them in its dregs, or by simulation which has been\nlearned from infancy conceals them deeply from the sight of others; and\nby these means the man puts himself into the state of every affection\nwhich he observes in another, and allures his affection to himself, and\nthus they unite. The reason why they unite is, because every affection\nhas its delight, and delights tie minds together. But it would be\notherwise if the internal affections, like the external, appeared\nvisibly in the face and gesture, and were made manifest to the hearing\nby the tone of the speech; or if their delights were sensible to the\nnostrils or smell, as they are in the spiritual world: in such case, if\nthey disagreed so as to be discordant, they would separate minds from\neach other, and according to the perception of antipathy, the minds\nwould remove to a distance. From these considerations it is evident,\nthat in the natural world almost all are capable of being joined\ntogether as to external, but not as to internal affections, if these\ndisagree and are apparent.\n\n273. II. IN THE SPIRITUAL WORLD ALL ARE CONJOINED ACCORDING TO INTERNAL,\nBUT NOT ACCORDING TO EXTERNAL AFFECTIONS, UNLESS THESE ACT IN UNITY WITH\nTHE INTERNAL. This is, because in the spiritual world the material body\nis rejected, which could receive and bring forth the forms of all\naffections, as we have said just above; and a man (_homo_) when stripped\nof that body is in his internal affections, which his body had before\nconcealed: hence it is, that in the spiritual world similarities and\ndissimilarities, or sympathies and antipathies, are not only felt, but\nalso appear in the face, the speech, and the gesture; wherefore in that\nworld similitudes are conjoined, and dissimilitudes separated. This is\nthe reason why the universal heaven is arranged by the Lord according to\nall the varieties of the affections of the love of good and truth, and,\non the contrary, hell according to all the varieties of the love of what\nis evil and false. As angels and spirits, like men in the world, have\ninternal and external affections, and as, in the spiritual world, the\ninternal affections cannot be concealed by the external, they therefore\ntranspire and manifest themselves: hence with angels and spirits both\nthe internal and external affections are reduced to similitude and\ncorrespondence; after which their internal affections are, by the\nexternal, imaged in their faces, and perceived in the tone of their\nspeech; they also appear in their behaviour and manners. Angels and\nspirits have internal and external affections, because they have minds\nand bodies; and affections with the thoughts thence derived belong to\nthe mind, and sensations with the pleasures thence derived to the body.\nIt frequently happens in the world of spirits, that friends meet after\ndeath, and recollect their friendships in the former world, and on such\noccasions believe that they shall live on terms of friendship as\nformerly; but when their consociation, which is only of the external\naffections, is perceived in heaven, a separation ensues according to\ntheir internal; and in this case some are removed from the place of\ntheir meeting into the north, some into the west, and each to such a\ndistance from the other, that they can no longer see or know each other;\nfor in the places appointed for them to remain at, their faces are\nchanged so as to become the image of their internal affections. From\nthese considerations it is manifest, that in the spiritual world all are\nconjoined according to internal affections, and not according to\nexternal, unless these act in unity with the internal.\n\n274. III. IT IS THE EXTERNAL AFFECTIONS ACCORDING TO WHICH MATRIMONY IS\nGENERALLY CONTRACTED IN THE WORLD. The reason of this is, because the\ninternal affections are seldom consulted; and even if they are, still\ntheir similitude is not seen in the woman; for she, by a peculiar\nproperty with which she is gifted from her birth, withdraws the internal\naffections into the inner recesses of her mind. There are various\nexternal affections which induce men to engage in matrimony. The first\naffection of this age is an increase of property by wealth, as well with\na view to becoming rich as for a plentiful supply of the comforts of\nlife; the second is a thirst after honors, with a view either of being\nheld in high estimation or of an increase of fortune: besides these,\nthere are various allurements and concupiscences which do not afford an\nopportunity of ascertaining the agreement of the internal affections.\nFrom these few considerations it is manifest, that matrimony is\ngenerally contracted in the world according to external affections.\n\n275. IV. BUT IN CASE THEY ARE NOT INFLUENCED BY INTERNAL AFFECTIONS,\nWHICH CONJOIN MINDS, THE BONDS OF MATRIMONY ARE LOOSED IN THE HOUSE. It\nis said _in the house_, because it is done privately between the\nparties; as is the case when the first warmth, excited during courtship\nand breaking out into a flame as the nuptials approach, successively\nabates from the discordance of the internal affections, and at length\npasses off into cold. It is well known that in this case the external\naffections, which had induced and allured the parties to matrimony,\ndisappear, so that they no longer effect conjunction. That cold arises\nfrom various causes, internal, external, and accidental, all which\noriginate in a dissimilitude of internal inclinations, was proved in the\nforegoing chapter. From these considerations the truth of what was\nasserted is manifest, that unless the external affections are influenced\nby internal, which conjoin minds, the bonds of matrimony are loosed in\nthe house.\n\n276. V. NEVERTHELESS THOSE BONDS MUST CONTINUE IN THE WORLD TILL THE\nDECEASE OF ONE OF THE PARTIES. This proposition is adduced to the intent\nthat to the eye of reason it may more evidently appear how necessary,\nuseful, and true it is, that where there is not genuine conjugial love,\nit ought still to be assumed, that it may appear as if there were. The\ncase would be otherwise if the marriage contract was not to continue to\nthe end of life, but might be dissolved at pleasure as was the case with\nthe Israelitish nation, who claimed to themselves the liberty of putting\naway their wives for every cause. This is evident from the following\npassage in Matthew: \"_The pharisees came, and said unto Jesus, Is it\nlawful for a man to put away his wife for every cause? And when Jesus\nanswered, that it is not lawful to put away a wife and to marry another,\nexcept on account of whoredom, they replied that nevertheless Moses\ncommanded to give a bill of divorce and to put her away; and the\ndisciples said, If the case of a man with his wife be so it is not\nexpedient to marry_,\" xix. 3-10. Since therefore the covenant of\nmarriage is for life, it follows that the appearances of love and\nfriendship between married partners are necessary. That matrimony, when\ncontracted, must continue till the decease of one of the parties, is\ngrounded in the divine law, consequently also in rational law, and\nthence in civil law: in the divine law, because, as said above, it is\nnot lawful to put away a wife and marry another, except for whoredom; in\nrational law, because it is founded upon spiritual, for divine law and\nrational are one law; from both these together, or by the latter from\nthe former, it may be abundantly seen what enormities and destructions\nof societies would result from the dissolving of marriage, or the\nputting away of wives, at the good pleasure of the husbands, before\ndeath. Those enormities and destructions of societies may in some\nmeasure be seen in the MEMORABLE RELATION respecting the origin of\nconjugial love, discussed by the spirits assembled from the nine\nkingdoms, n. 103-115; to which there is no need of adding further\nreasons. But these causes do not operate to prevent the permission of\nseparations grounded in their proper causes, respecting which see above,\nn. 252-254; and also of concubinage, respecting which see the second\npart of this work.\n\n277. VI. IN CASE OF MATRIMONY IN WHICH THE INTERNAL AFFECTIONS DO NOT\nCONJOIN, THERE ARE EXTERNAL AFFECTIONS WHICH ASSUME A SEMBLANCE OF THE\nINTERNAL AND TEND TO CONSOLIDATE. By internal affections we mean the\nmutual inclinations which influence the mind of each of the parties from\nheaven; whereas by external affections we mean the inclinations which\ninfluence the mind of each of the parties from the world. The latter\naffections or inclinations indeed equally belong to the mind, but they\noccupy its inferior regions, whereas the former occupy the superior: but\nsince both have their allotted seat in the mind, it may possibly be\nbelieved that they are alike and agree; yet although they are not alike,\nstill they can appear so: in some cases they exist as agreements, and in\nsome as insinuating semblances. There is a certain communion implanted\nin each of the parties from the earliest time of the marriage-covenant,\nwhich, notwithstanding their disagreement in minds (_animis_) still\nremains implanted; as a communion of possessions, and in many cases a\ncommunion of uses, and of the various necessities of the house, and\nthence also a communion of thoughts and of certain secrets; there is\nalso a communion of bed, and of the love of children: not to mention\nseveral others, which, as they are inscribed on the conjugial covenant,\nare also inscribed on their minds. Hence originate especially those\nexternal affections which resemble the internal; whereas those which\nonly counterfeit them are partly from the same origin and partly from\nanother; but on the subject of each more will be said in what follows.\n\n278. VII. HENCE COME APPARENT LOVE, FRIENDSHIP, AND FAVOR BETWEEN\nMARRIED PARTNERS. Apparent loves, friendships, and favors between\nmarried partners, are a consequence of the conjugial covenant being\nratified for the term of life, and of the conjugial communion thence\ninscribed on those who ratify it; whence spring external affections\nresembling the internal, as was just now indicated: they are moreover a\nconsequence of their causes, which are usefulness and necessity: from\nwhich in part exist conjunctive external affections, or their\ncounterfeit, whereby external love and friendship appear as internal.\n\n279. VIII. THESE APPEARANCES ARE ASSUMED CONJUGIAL SEMBLANCES; AND THEY\nARE COMMENDABLE, BECAUSE USEFUL AND NECESSARY. They are called assumed\nsemblances, because they exist with those who disagree in mind, and who\nfrom such disagreement are interiorly in cold: in this case, when they\nstill appear to live united, as duty and decency require, their kind\noffices to each other may be called assumed conjugial semblances; which,\nas being commendable for the sake of uses, are altogether to be\ndistinguished from hypocritical semblances; for hereby all those good\nthings are provided for, which are commemorated in order below, from\narticle XI-XX. They are commendable for the sake of necessity, because\notherwise those good things would be unattained; and yet the parties are\nenjoined by a covenant and compact to live together, and hence it\nbehoves each of them to consider it a duty to do so.\n\n280. IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN THE CASE OF A SPIRITUAL\nMAN (_homo_) CONJOINED TO A NATURAL, ARE FOUNDED IN JUSTICE AND\nJUDGEMENT. The reason of this is, because the spiritual man, in all he\ndoes, acts from justice and judgement; wherefore he does not regard\nthese assumed semblances as alienated from their internal affections,\nbut as connected with them; for he is in earnest, and respects amendment\nas an end; and if he does not obtain this, he respects accommodation for\nthe sake of domestic order, mutual aid, the care of children, and peace\nand tranquillity. To these things he is led from a principle of justice;\nand from a principle of judgement he gives them effect. The reason why a\nspiritual man so lives with a natural one is, because a spiritual man\nacts spiritually, even with a natural man.\n\n281. X. FOR VARIOUS REASONS, THESE ASSUMED CONJUGIAL SEMBLANCES WITH\nNATURAL MEN ARE FOUNDED IN PRUDENCE. In the case of two married partners\nof whom one is spiritual and the other natural, (by the spiritual we\nmean the one that loves spiritual things, and thereby is wise from the\nLord, and by the natural, the one that loves only natural things, and\nthereby is wise from himself,) when they are united in marriage,\nconjugial love with the spiritual partner is heat, and with the natural\nis cold. It is evident that heat and cold cannot remain together, also\nthat heat cannot inflame him that is in cold, unless the cold be first\ndispersed, and that cold cannot flow into him that is in heat, unless\nthe heat be first removed: hence it is that inward love cannot exist\nbetween married partners, one of whom is spiritual and the other\nnatural; but that a love resembling inward love may exist on the part of\nthe spiritual partner, as was said in the foregoing article; whereas\nbetween two natural married partners no inward love can exist, since\neach is cold; and if they have any heat, it is from something unchaste;\nnevertheless such persons may live together in the same house, with\nseparate minds (_animis_), and also assume looks of love and friendship\ntowards each other, notwithstanding the disagreement of their minds\n(_mentes_): in such case, the external affections, which for the most\npart relate to wealth and possessions, or to honor and dignities, may as\nit were be kindled into a flame; and as such enkindling induces fear for\ntheir loss, therefore assumed conjugial semblances are in such cases\nnecessities, which are principally those adduced below in articles\nXV.-XVII. The rest of the causes adduced with these may have somewhat in\ncommon with those relating to the spiritual man; concerning which see\nabove, n. 280; but only in case the prudence with the natural man is\nfounded in intelligence.\n\n282. XI. THEY ARE FOR THE SAKE OF AMENDMENT AND ACCOMMODATION. The\nreason why assumed conjugial semblances, which are appearances of love\nand friendship subsisting between married partners who disagree in mind,\nare for the sake of amendment, is because a spiritual man (_homo_)\nconnected with a natural one by the matrimonial covenant, intends\nnothing else but amendment of life; which he effects by judicious and\nelegant conversation, and by favors which soothe and flatter the temper\nof the other; but in case these things prove ineffectual, he intends\naccommodation, for the preservation of order in domestic affairs, for\nmutual aid, and for the sake of the infants and children, and other\nsimilar things; for, as was shown above, n. 280, whatever is said and\ndone by a spiritual man (_homo_) is founded in justice and judgement.\nBut with married partners, neither of whom is spiritual, but both\nnatural, similar conduct may exist, but for other ends; if for the sake\nof amendment and accommodation, the end is, either that the other party\nmay be reduced to a similitude of manners, and be made subordinate to\nhis desires, or that some service may be made subservient to his own, or\nfor the sake of peace within the house, of reputation out of it, or of\nfavors hoped for by the married partner or his relations; not to mention\nother ends: but with some these ends are grounded in the prudence of\ntheir reason, with some in natural civility, with some in the delights\nof certain cupidities which have been familiar from the cradle, the loss\nof which is dreaded; besides several ends, which render the assumed\nkindnesses as of conjugial love more or less counterfeit. There may also\nbe kindnesses as of conjugial love out of the house, and none within;\nthose however respect as an end the reputation of both parties; and if\nthey do not respect this, they are merely deceptive.\n\n283. XII. THEY ARE FOR THE SAKE OF PRESERVING ORDER IN DOMESTIC AFFAIRS,\nAND FOR THE SAKE OF MUTUAL AID. Every house in which there are children,\ntheir instructors, and other domestics, is a small society resembling a\nlarge one. The latter also consists of the former, as a whole consists\nof its parts, and thereby it exists; and further, as the security of a\nlarge society depends on order, so does the security of this small\nsociety; wherefore as it behoves public magistrates to see and provide\nthat order may exist and be preserved in a compound society, so it\nconcerns married partners in their single society. But there cannot be\nthis order if the husband and wife disagree in their minds (_animis_);\nfor thereby mutual counsels and aids are drawn different ways, and are\ndivided like their minds, and thus the form of the small society is rent\nasunder; wherefore to preserve order, and thereby to take care of\nthemselves and at the same time of the house, or of the house and at the\nsame time of themselves, lest they should come to hurt and fall to ruin,\nnecessity requires that the master and mistress agree, and act in unity;\nand if, from the difference of their minds (_mentium_) this cannot be\ndone so well as it might, both duty and propriety require that it be\ndone by representative conjugial friendship. That hereby concord is\nestablished in houses for the sake of necessity and consequent utility,\nis well known.\n\n284. XIII. THEY ARE FOR THE SAKE OF UNANIMITY IN THE CARE OF INFANTS AND\nTHE EDUCATION OF CHILDREN. It is very well known that assumed conjugial\nsemblances, which are appearances of love and friendship resembling such\nas are truly conjugial, exist with married partners for the sake of\ninfants and children. The common love of the latter causes each married\npartner to regard the other with kindness and favor. The love of infants\nand children with the mother and the father unite as the heart and lungs\nin the breast. The love of them with the mother is as the heart, and the\nlove towards them with the father is as the lungs. The reason of this\ncomparison is, because the heart corresponds to love, and the lungs to\nthe understanding; and love grounded in the will belongs to the mother,\nand love grounded in the understanding to the father. With spiritual men\n(_homines_) there is conjugial conjunction by means of that love\ngrounded in justice and judgement; in justice, because the mother had\ncarried them in her womb, had brought them forth with pain, and\nafterwards with unwearied care suckles, nourishes, washes, dresses, and\neducates them, (and in judgement, because the father provides for their\ninstruction in knowledge, intelligence, and wisdom).\n\n285. XIV. THEY ARE FOR THE SAKE OF PEACE IN THE HOUSE. Assumed conjugial\nsemblances, or external friendships for the sake of domestic peace and\ntranquillity, relate principally to the men, who, from their natural\ncharacteristic, act from the understanding in whatever they do; and the\nunderstanding, being exercised in thought, is engaged in a variety of\nobjects which disquiet, disturb, and distract the mind; wherefore if\nthere were not tranquillity at home, it would come to pass that the\nvital spirits of the parties would grow faint, and their interior life\nwould as it were expire, and thereby the health of both mind and body\nwould be destroyed. The dreadful apprehension of these and several other\ndangers would possess the minds of the men, unless they had an asylum\nwith their wives at home for appeasing the disturbances arising in their\nunderstandings. Moreover peace and tranquillity give serenity to their\nminds, and dispose them to receive agreeably the kind attentions of\ntheir wives, who spare no pains to disperse the mental clouds which they\nare very quick-sighted to observe in their husbands: moreover, the same\npeace and tranquillity make the presence of their wives agreeable. Hence\nit is evident, that an assumed semblance of love, as if it was truly\nconjugial, for the sake of peace and tranquillity at home, is both\nnecessary and useful. It is further to be observed, that with the wives\nsuch semblances are not assumed as with the men; but if they appear to\nresemble them, they are the effect of real love, because wives are born\nloves of the understanding of the men; wherefore they accept kindly the\nfavors of their husbands, and if they do not confess it with their lips,\nstill they acknowledge it in heart.\n\n286. XV. THEY ARE FOR THE SAKE OF REPUTATION OUT OF THE HOUSE. The\nfortunes of men in general depend on their reputation for justice,\nsincerity, and uprightness; and this reputation also depends on the\nwife, who is acquainted with the most familiar circumstances of her\nhusband's life; therefore if the disagreements of their minds should\nbreak out into open enmity, quarrels, and threats of hatred, and these\nshould be noised abroad by the wife and her friends, and by the\ndomestics, they would easily be turned into tales of scandal, which\nwould bring disgrace and infamy upon the husband's name. To avoid such\nmischiefs, he has no other alternative than either to counterfeit\naffection for his wife, or that they be separated as to house.\n\n287. XVI. THEY ARE FOR THE SAKE OF VARIOUS FAVORS EXPECTED FROM THE\nMARRIED PARTNER, OR FROM HIS OR HER RELATIONS, AND THUS FROM THE FEAR OF\nLOSING SUCH FAVORS. This is the case more especially in marriages where\nthe rank and condition of the parties are dissimilar, concerning which,\nsee above, n. 250; as when a man marries a wealthy wife who stores up\nher money in purses, or her treasures in coffers; and the more so if she\nboldly insists that the husband is bound to support the house out of his\nown estate and income: that hence come forced likenesses of conjugial\nlove, is generally known. The case is similar where a man marries a\nwife, whose parents, relations, and friends, are in offices of dignity,\nin lucrative business, and in employments with large salaries, who have\nit in their power to better her condition: that this also is a ground of\ncounterfeit love, as if it were conjugial, is generally known. It is\nevident that in both cases it is the fear of the loss of the above\nfavors that is operative.\n\n288. XVII. THEY ARE FOR THE SAKE OF HAVING BLEMISHES EXCUSED, AND\nTHEREBY OF AVOIDING DISGRACE. There are several blemishes for which\nconjugial partners fear disgrace, some criminal, some not. There are\nblemishes of the mind and of the body slighter than those mentioned in\nthe foregoing chapter n. 252 and 253, which are causes of separation;\nwherefore those blemishes are here meant, which, to avoid disgrace, are\nburied in silence by the other married partner. Besides these, in some\ncases there are contingent crimes, which, if made public, are subject to\nheavy penalties; not to mention a deficiency of that ability which the\nmen usually boast of. That excuses of such blemishes, in order to avoid\ndisgrace, are the causes of counterfeit love and friendship with a\nmarried partner, is too evident to need farther confirmation.\n\n289. XVIII. THEY ARE FOR THE SAKE OF RECONCILIATION. That between\nmarried partners who have mental disagreements from various causes,\nthere subsist alternate distrust and confidence, alienation and\nconjunction, yea, dispute and compromise, thus reconciliation; and also\nthat apparent friendships promote reconciliation, is well known in the\nworld. There are also reconciliations which take place after partings,\nwhich are not so alternate and transitory.\n\n290. XIX. IN CASE FAVOR DOES NOT CEASE WITH THE WIFE, WHEN FACULTY\nCEASES WITH THE MAN, THERE MAY EXIST A FRIENDSHIP RESEMBLING CONJUGIAL\nFRIENDSHIP WHEN THE PARTIES GROW OLD. The primary cause of the\nseparation of minds (_animorum_) between married partners is a falling\noff of favor on the wife's part in consequence of the cessation of\nability on the husband's part, and thence a falling off of love; for\njust as heats communicate with each other, so also do colds. That from a\nfalling off of love on the part of each, there ensues a cessation of\nfriendship, and also of favor, if not prevented by the fear of domestic\nruin, is evident both from reason and experience. In case therefore the\nman tacitly imputes the causes to himself, and still the wife perseveres\nin chaste favor towards him, there may thence result a friendship,\nwhich, since it subsists between married partners, appears to resemble\nconjugial love. That a friendship resembling the friendship of that\nlove, may subsist between married partners, when old, experience\ntestifies from the tranquillity, security, loveliness, and abundant\ncourtesy with which they live, communicate, and associate together.\n\n291. XX. THERE ARE VARIOUS KINDS OF APPARENT LOVE AND FRIENDSHIP BETWEEN\nMARRIED PARTNERS, ONE OF WHOM IS BROUGHT UNDER THE YOKE, AND THEREFORE\nIS SUBJECT TO THE OTHER. It is no secret in the world at this day, that\nas the first fervor of marriage begins to abate, there arises a\nrivalship between the parties respecting right and power; respecting\nright, in that according to the statutes of the covenant entered into,\nthere is an equality, and each has dignity in the offices of his or her\nfunction; and respecting power, in that it is insisted on by the men,\nthat in all things relating to the house, superiority belongs to them,\nbecause they are men, and inferiority to the women because they are\nwomen. Such rivalships, at this day familiar, arise from no other source\nthan a want of conscience respecting love truly conjugial, and of\nsensible perception respecting the blessedness of that love; in\nconsequence of which want, lust takes the place of that love, and\ncounterfeits it; and, on the removal of genuine love, there flows from\nthis lust a grasping for power, in which some are influenced by the\ndelight of the love of domineering, which in some is implanted by artful\nwomen before marriage, and which to some is unknown. Where such grasping\nprevails with the men, and the various turns of rivalship terminate in\nthe establishment of their sway, they reduce their wives either to\nbecome their rightful property, or to comply with their arbitrary will,\nor into a state of slavery, every one according to the degree and\nqualified state of that grasping implanted and concealed in himself; but\nwhere such grasping prevails with the wives, and the various turns of\nrivalship terminate in establishing their sway, they reduce their\nhusbands either into a state of equality of right with themselves, or of\ncompliance with their arbitrary will, or into a state of slavery: but as\nwhen the wives have obtained the sceptre of sway, there remains with\nthem a desire which is a counterfeit of conjugial love, and is\nrestrained both by law and by the fear of legitimate separation, in case\nthey extend their power beyond the rule of right into what is contrary\nthereto, therefore they lead a life in consociation with their husbands.\nBut what is the nature and quality of the love and friendship between a\nruling wife and a serving husband, and also between a ruling husband and\na serving wife, cannot be briefly described; indeed, if their\ndifferences were to be specifically pointed out and enumerated, it would\noccupy several pages; for they are various and diverse--various\naccording to the nature of the grasping for power prevalent with the\nmen, and in like manner with the wives; and diverse in regard to the\ndifferences subsisting in the men and the women; for such men have no\nfriendship of love but what is infatuated, and such wives are in the\nfriendship of spurious love grounded in lust. But by what arts wives\nprocure to themselves power over the men, will be shewn in the following\narticle.\n\n292. XXI. IN THE WORLD THERE ARE INFERNAL MARRIAGES BETWEEN PERSONS WHO\nINTERIORLY ARE THE MOST INVETERATE ENEMIES, AND EXTERIORLY ARE AS THE\nCLOSEST FRIENDS. I am indeed forbidden by the wives of this sort, in the\nspiritual world, to present such marriages to public view; for they are\nafraid lest their art of obtaining power over the men should at the same\ntime be divulged, which yet they are exceedingly desirous to have\nconcealed: but as I am urged by the men in that world to expose the\ncauses of the intestine hatred and as it were fury excited in their\nhearts against their wives, in consequence of their clandestine arts, I\nshall be content with adducing the following particulars. The men said,\nthat unwittingly they contracted a terrible dread of their wives, in\nconsequence of which they were constrained to obey their decisions in\nthe most abject manner, and be at their beck more than the vilest\nservants, so that they lost all life and spirit; and that this was the\ncase not only with those who were in inferior stations of life, but also\nwith those who were advanced in high dignities, yea with brave and\nfamous generals: they also said, that after they had contracted this\ndread, they could not help on every occasion expressing themselves to\ntheir wives in a friendly manner, and doing what was agreeable to their\nhumors, although they cherished in their hearts a deadly hatred against\nthem; and further, that their wives still behaved courteously to them\nboth in word and deed, and complaisantly attended to some of their\nrequests. Now as the men themselves greatly wondered, whence such an\nantipathy could arise in their internals, and such an apparent sympathy\nin their externals, they examined into the causes thereof from some\nwomen who were acquainted with the above secret art. From this source of\ninformation they learned, that women (_mulieres_) are skilled in a\nknowledge which they conceal deeply in their own minds, whereby, if they\nbe so disposed, they can subject the men to the yoke of their authority;\nand that this is effected in the case of ignorant wives, sometimes by\nalternate quarrel and kindness, sometimes by harsh and unpleasant looks,\nand sometimes by other means; but in the case of polite wives, by urgent\nand persevering petitions, and by obstinate resistance to their husbands\nin case they suffer hardships from them, insisting on their right of\nequality by law, in consequence of which they are firm and resolute in\ntheir purpose; yea, insisting that if they should be turned out of the\nhouse, they would return at their pleasure, and would be urgent as\nbefore; for they know that the men by their nature cannot resist the\npositive tempers of their wives but that after compliance they submit\nthemselves to their disposal; and that in this case the wives make a\nshow of all kinds of civility and tenderness to their husbands subjected\nto their sway. The genuine cause of the dominion which the wives obtain\nby this cunning is, that the man acts from the understanding and the\nwoman from the will, and that the will can persist, but not so the\nunderstanding. I have been told, that the worst of this sort of women,\nwho are altogether a prey to the desire of dominion, can remain firm in\ntheir positive humors even to the last struggle for life. I have also\nheard the excuses pleaded by such women (_mulieres_) for entering upon\nthe exercise of this art; in which they urged that they would not have\ndone so unless they had foreseen supreme contempt and future rejection,\nand consequent ruin on their part, if they should be subdued by their\nhusbands: and that thus they had taken up these their arms from\nnecessity. To this excuse they add this admonition for the men; to leave\ntheir wives their own rights, and while they are in alternations of\ncold, not to consider them as beneath their maid-servants: they said\nalso that several of their sex, from their natural timidity, are not in\na state of exercising the above art; but I added, from their natural\nmodesty. From the above considerations it may now be known what is meant\nby infernal marriages in the world between persons who interiorly are\nthe most inveterate enemies, and exteriorly are like the most attached\nfriends.\n\n       *       *       *       *       *\n\n293. To the above I will add TWO MEMORABLE RELATIONS. FIRST. Some time\nago as I was looking through a window to the east, I saw seven women\nsitting in a garden of roses at a certain fountain, and drinking the\nwater. I strained my eye-sight greatly to see what they were doing, and\nthis effort of mine affected them; wherefore one of them beckoned me,\nand I immediately quitted the house and came to them. When I joined\nthem, I courteously inquired whence they were. They said, \"We are wives,\nand are here conversing respecting the delights of conjugial love, and\nfrom much consideration we conclude, that they are also the delights of\nwisdom.\" This answer so delighted my mind (_animum_), that I seemed to\nbe in the spirit, and thence in perception more interior and more\nenlightened than on any former occasion; wherefore I said to them, \"Give\nme leave to propose a few questions respecting those satisfactions.\" On\ntheir consenting, I asked, \"How do you wives know that the delights of\nconjugial love are the same as the delights of wisdom?\" They replied,\n\"We know it from the correspondence of our husbands' wisdom with our own\ndelights of conjugial love; for the delights of this love with ourselves\nare exalted and diminished and altogether qualified, according to the\nwisdom of our husbands.\" On hearing this, I said, \"I know that you are\naffected by the agreeable conversation of your husbands and their\ncheerfulness of mind, and that you derive thence a bosom delight; but I\nam surprised to hear you say, that their wisdom produces this effect;\nbut tell me what is wisdom, and what wisdom (produces this effect)?\" To\nthis the wives indignantly replied, \"Do you suppose that we do not know\nwhat wisdom is, and what wisdom (produces that effect), when yet we are\ncontinually reflecting upon it as in our husbands, and learn it daily\nfrom their mouths? For we wives think of the state of our husbands from\nmorning to evening; there is scarcely an hour in the day, in which our\nintuitive thought is altogether withdrawn from them, or is absent; on\nthe other hand, our husbands think very little in the day respecting our\nstate; hence we know what wisdom of theirs it is that gives us delight.\nOur husbands call that wisdom spiritual rational, and spiritual moral.\nSpiritual rational wisdom, they say, is of the understanding and\nknowledges, and spiritual moral wisdom of the will and life; but these\nthey join together and make a one, and insist that the satisfactions of\nthis wisdom are transferred from their minds into the delights in our\nbosoms, and from our bosoms into theirs, and thus return to wisdom their\norigin.\" I then asked, \"Do you know anything more respecting the wisdom\nof your husbands which gives you delight?\" They said, \"We do. There is\nspiritual wisdom, and thence rational and moral wisdom. Spiritual wisdom\nis to acknowledge the Lord the Saviour as the God of heaven and earth,\nand from Him to procure the truths of the church, which is effected by\nmeans of the Word and of preachings derived therefrom, whence comes\nspiritual rationality; and from Him to live according to those truths,\nwhence comes spiritual morality. These two our husbands call the wisdom\nwhich in general operates to produce love truly conjugial. We have heard\nfrom them also that the reason of this is, because, by means of that\nwisdom, the interiors of their minds and thence of their bodies are\nopened, whence there exists a free passage from first principles even to\nlast for the stream of love; on the flow, sufficiency, and virtue of\nwhich conjugial love depends and lives. The spiritual rational and moral\nwisdom of our husbands, specifically in regard to marriage, has for its\nend and object to love the wife alone, and to put away all concupiscence\nfor other women; and so far as this is effected, so far that love is\nexalted as to degree, and perfected as to quality; and also so far we\nfeel more distinctly and exquisitely the delights in ourselves\ncorresponding to the delights of the affections and the satisfactions of\nthe thoughts of our husbands.\" I inquired afterwards, whether they knew\nhow communication is effected. They said, \"In all conjunction by love\nthere must be action, reception, and reaction. The delicious state of\nour love is acting or action, the state of the wisdom of our husbands is\nrecipient or reception, and also is reacting or reaction according to\nperception; and this reaction we perceive with delights in the breast\naccording to the state continually expanded and prepared to receive\nthose things which in any manner agree with the virtue belonging to our\nhusbands, thus also with the extreme state of love belonging to\nourselves, and which thence proceed.\" They said further, \"Take heed lest\nby the delights which we have mentioned, you understand the ultimated\ndelights of that love: of these we never speak, but of our bosom\ndelights, which always correspond with the state of the wisdom of our\nhusbands.\" After this there appeared at a distance as it were a dove\nflying with the leaf of a tree in its mouth: but as it approached,\ninstead of a dove I saw it was a little boy with a paper in his hand: on\ncoming to us he held it out to me, and said, \"Read it before these\nMaidens of the fountain.\" I then read as follows, \"Tell the inhabitants\nof your earth, that there is a love truly conjugial having myriads of\ndelights, scarce any of which are as yet known to the world; but they\nwill be known, when the church betroths herself to her Lord, and is\nmarried.\" I then asked, \"Why did the little boy call you Maidens of the\nfountain?\" They replied, \"We are called maidens when we sit at this\nfountain; because we are affections of the truths of the wisdom of our\nhusbands, and the affection of truth is called a maiden; a fountain also\nsignifies the true of wisdom, and the bed of roses, on which we sir, the\ndelights thereof.\" Then one of the seven wove a garland of roses, and\nsprinkled it with water of the fountain, and placed it on the boy's cap\nround his little head, and said, \"Receive the delights of intelligence;\nknow that a cap signifies intelligence; and a garland from this rose-bed\ndelights.\" The boy thus decorated then departed, and again appeared a\ndistance like a flying dove, but now with a coronet on his head.\n\n294. THE SECOND MEMORABLE RELATION. After some days I again saw the\nseven wives in a garden of roses, but not in the same as before. Its\nmagnificence was such as I had never before seen: it was round, and the\nroses in it formed as it were a rainbow. The roses or flowers of a\npurple color formed its outermost circle, others of a yellow golden\ncolor formed the next interior circle, within this were others of a\nbright blue, and the inmost of a shining green; and within this rainbow\nrose-bed was a small lake of limpid water. These seven wives, who were\ncalled the Maidens of the fountain, as they were sitting there seeing me\nagain at the window, called me to them; and when I was come they said,\n\"Did you ever see anything more beautiful upon the earth?\" I replied,\n\"Never.\" They then said, \"Such scenery is created instantaneously by the\nLord, and represents something new on the earth; for every thing created\nby the Lord is representative: but what is this? tell, if you can: we\nsay it is the delights of conjugial love.\" On hearing this, I said,\n\"What! the delights of conjugial love, respecting which you before\nconversed with so much wisdom and eloquence! After I had left you, I\nrelated your conversation to some wives in our country, and said, 'I now\nknow from instruction that you have bosom delights arising from your\nconjugial love, which you can communicate to your husbands according to\ntheir wisdom, and that on this account you look at your husbands with\nthe eyes of your spirit from morning to evening, and study to bend and\ndraw their minds (_animos_) to become wise, to the end that you may\nsecure those delights.' I mentioned also that by wisdom you understand\nspiritual rational and moral wisdom, and in regard to marriage, the\nwisdom to love the wife alone, and to put away all concupiscence for\nother women: but to these things the wives of our country answered with\nlaughter, saying, 'What is all this but mere idle talk? We do not know\nwhat conjugial love is. If our husbands possess any portion of it, still\nwe do not; whence then come its delights to us? yea, in regard to what\nyou call ultimate delights, we at times refuse them with violence, for\nthey are unpleasant to us, almost like violations: and you will see, if\nyou attend to it, no sign of such love in our faces: wherefore you are\ntrifling or jesting, if you also assert, with those seven wives, that we\nthink of our husbands from morning to evening, and continually attend to\ntheir will and pleasure in order to catch from them such delights.' I\nhave retained thus much of what they said, that I might relate it to\nyou; since it is repugnant, and also in manifest contradiction, to what\nI heard from you near the fountain, and which I so greedily imbibed and\nbelieved.\" To this the wives sitting in the rose garden replied,\n\"Friend, you know not the wisdom and prudence of wives; for they totally\nhide it from the men, and for no other end than that they may be loved:\nfor every man who is not spiritually but only naturally rational and\nmoral, is cold towards his wife; and the cold lies concealed in his\ninmost principles. This is exquisitely and acutely observed by a wise\nand prudent wife; who so far conceals her conjugial love, and withdraws\nit into her bosom, and there hides it so deeply that it does not at all\nappear in her face, in the tone of her voice, or in her behaviour. The\nreason of this is, because so far as it appears, so far the conjugial\ncold of the man diffuses itself from the inmost principles of his mind,\nwhere it resides, into its ultimates, and occasions in the body a total\ncoldness, and a consequent endeavour to separate from bed and chamber.\"\nI then asked, \"Whence arises that which you call conjugial cold?\" They\nreplied, \"From the insanity of the men in regard to spiritual things;\nand every one who is insane in regard to spiritual things; in his inmost\nprinciples is cold towards his wife, and warm towards harlots; and since\nconjugial love and adulterous love are opposite to each other, it\nfollows that conjugial love becomes cold when illicit love is warm; and\nwhen cold prevails with the man, he cannot endure any sense of love, and\nthus not any allusion thereto, from his wife; therefore the wife so\nwisely and prudently conceals that love; and so far as she conceals it\nby denying and refusing it, so far the man is cherished and recruited by\nthe influent meretricious sphere. Hence it is, that the wife of such a\nman has no bosom delights such as we have, but only pleasures, which, on\nthe part of the man, ought to be called the pleasures of insanity,\nbecause they are the pleasures of illicit love. Every chaste wife loves\nher husband, even if he be unchaste; but since wisdom is alone recipient\nof that love, therefore she exerts all her endeavours to turn his\ninsanity into wisdom, that is, to prevent his lusting after other women\nbesides herself. This she does by a thousand methods, being particularly\ncautious lest any of them should be discovered by the man; for she is\nwell aware that love cannot be forced, but that it is insinuated in\nfreedom; wherefore it is given to women to know from the sight, the\nhearing, and the touch, every state of the mind of their husbands; but\non the other hand it is not given to the men to know any state of the\nmind of their wives. A chaste wife can look at her husband with an\naustere countenance, accost him with a harsh voice, and also be angry\nand quarrel, and yet in her heart cherish a soft and tender love towards\nhim; but such anger and dissimulation have for their end wisdom, and\nthereby the reception of love with the husband: as is manifest from the\nconsideration, that she can be reconciled in an instant. Besides, wives\nuse such means of concealing the love implanted in their inmost heart,\nwith a view to prevent conjugial cold bursting forth with the man, and\nextinguishing the fire of his adulterous heat, and thus converting him\nfrom green wood into a dry stick.\" When the seven wives had expressed\nthese and many more similar sentiments, their husbands came with\nclusters of grapes in their hands, some of which were of a delicate, and\nsome of a disagreeable flavor; upon which the wives said, \"Why have you\nalso brought bad or wild grapes?\" The husbands replied, \"Because we\nperceived in our souls, with which yours are united, that you were\nconversing with that man respecting love truly conjugial, that its\ndelights are the delights of wisdom, and also respecting adulterous\nlove, that its delights are the pleasures of insanity. The latter are\nthe disagreeable or wild grapes; the former are those of delicate\nflavor.\" They confirmed what their wives had said, and added that, \"in\nexternals, the pleasures of insanity appear like the delights of wisdom,\nbut not so in internals; just like the good and bad grapes which we have\nbrought; for both the chaste and the unchaste have similar wisdom in\nexternals, but altogether dissimilar in internals.\" After this the\nlittle boy came again with a piece of paper in his hand, and held it out\nto me, saying, \"Read this;\" and I read as follows: \"Know that the\ndelights of conjugial love ascend to the highest heaven, and both in the\nway thither and also there, unite with the delights of all heavenly\nloves, and thereby enter into their happiness, which endures for ever;\nbecause the delights of that love are also the delights of wisdom: and\nknow also, that the pleasures of illicit love descend even to the lowest\nhell, and, both in the way thither and also there, unite with the\npleasures of all infernal loves, and thereby enter into their\nunhappiness, which consists in the wretchedness of all heart-delights;\nbecause the pleasures of that love are the pleasures of insanity.\" After\nthis the husbands departed with their wives, and accompanied the little\nboy as far as to the way of his ascent into heaven; and they knew that\nthe society from which he was sent was a society of the new heaven, with\nwhich the new church in the world will be conjoined.\n\n       *       *       *       *       *\n\nON BETROTHINGS AND NUPTIALS.\n\n295. The subject of betrothings and nuptials, and also of the rites and\nceremonies attending them, is here treated of principally from the\nreason of the understanding; for the object of this book is that the\nreader may see truths rationally, and thereby give his consent, for thus\nhis spirit is convinced; and those things in which the spirit is\nconvinced, obtain a place above those which, without consulting reason,\nenter from authority and the faith of authority; for the latter enter\nthe head no further than into the memory, and there mix themselves with\nfallacies and falses; thus they are beneath the rational things of the\nunderstanding. From these any one may seem to converse rationally, but\nhe will converse preposterously; for in such case he thinks as a crab\nwalks, the sight following the tail: it is otherwise if he thinks from\nthe understanding; for then the rational sight selects from the memory\nwhatever is suitable, whereby it confirms truth viewed in itself. This\nis the reason why in this chapter several particulars are adduced which\nare established customs, as that the right of choice belongs to the men,\nthat parents ought to be consulted, that pledges are to be given, that\nthe conjugial covenant is to be settled previous to the nuptials, that\nit ought to be performed by a priest, also that the nuptials ought to be\ncelebrated; besides several other particulars, which are here mentioned\nin order that every one may rationally see that such things are assigned\nto conjugial love, as requisite to promote and complete it. The articles\ninto which this section is divided are the following; I. _The right of\nchoice belongs to the man, and not to the woman._ II. _The man ought to\ncourt and intreat the woman respecting marriage with him, and not the\nwoman the man._ III. _The woman ought to consult her parents, or those\nwho are in the place of parents, and then deliberate with herself,\nbefore she consents._ IV. _After a declaration of consent, pledges are\nto be given._ V. _Consent is to be secure and established by solemn\nbetrothing._ VI. _By betrothing, each party is prepared for conjugial\nlove._ VII. _By betrothing, the mind of the one is united to the mind of\nthe other, so as to effect a marriage of the spirit previous to a\nmarriage of the body._ VIII. _This is the case with those who think\nchastely of marriages: but it is otherwise with those who think\nunchastely of them._ IX. _Within the time of betrothing, it is not\nallowable to be connected corporeally._ X. _When the time of betrothing\nis completed, the nuptials ought to take place._ XI. _Previous to the\ncelebration of the nuptials, the conjugial covenant is to be ratified in\nthe presence of witnesses._ XII. _The marriage is to be consecrated by a\npriest._ XIII. _The nuptials are to be celebrated with festivity._ XIV.\n_After the nuptials, the marriage of the spirit is made also the\nmarriage of the body, and thereby a full marriage._ XV. _Such is the\norder of conjugial love with its modes from its first heat to its first\ntorch._ XVI. _Conjugial love precipitated without order and the modes\nthereof, burns up the marrows and is consumed._ XVII. _The states of the\nminds of each of the parties proceeding in successive order, flow into\nthe state of marriage; nevertheless in one manner with the spiritual and\nin another with the natural._ XVIII. _There are successive and\nsimultaneous orders, and the latter is from the former and according to\nit._ We proceed to an explanation of each article.\n\n296. I. THE RIGHT OF CHOICE BELONGS TO THE MAN, AND NOT TO THE WOMAN.\nThis is because the man is born to be understanding, but the woman to be\nlove; also because with the men there generally prevails a love of the\nsex, but with the women a love of one of the sex; and likewise because\nit is not unbecoming for men to speak openly about love, as it is for\nwomen; nevertheless women have the right of selecting one of their\nsuitors. In regard to the first reason, that the right of choice belongs\nto the men, because they are born to understanding, it is grounded in\nthe consideration that the understanding can examine agreements and\ndisagreements, and distinguish them, and from judgement choose that\nwhich is suitable: it is otherwise with the women, because they are born\nto love, and therefore have no such discrimination; and consequently\ntheir determinations to marriage would proceed only from the\ninclinations of their love; if they have the skill of distinguishing\nbetween men and men, still their love is influenced by appearances. In\nregard to the other reason, that the right of choice belongs to the men,\nand not to the women, because with men there generally prevails a love\nof the sex, and with women a love of one of the sex, it is grounded in\nthe consideration, that those in whom a love of the sex prevails, can\nfreely look around and also determine: it is otherwise with women, in\nwhom is implanted a love for one of the sex. If you wish for a proof of\nthis, ask, if you please, the men you meet, what their sentiments are\nrespecting monogamical and polygamical unions; and you will seldom meet\none who will not reply in favor of the polygamical; and this also is a\nlove of the sex: but ask the women their sentiments on the subject, and\nalmost all, except the vilest of the sex, will reject polygamical\nunions; from which consideration it follows, that with the women there\nprevails a love of one of the sex, thus conjugial love. In regard to the\nthird reason, that it is not unbecoming for men to speak openly about\nlove, whereas it is for women, it is self-evident; hence also it\nfollows, that declaration belongs to the men, and therefore so does\nchoice. That women have the right of selecting in regard to their\nsuitors, is well known; but this species of selection is confined and\nlimited, whereas that of the men is extended and unlimited.\n\n297. II. THE MAN OUGHT TO COURT AND INTREAT THE WOMAN RESPECTING\nMARRIAGE WITH HIM, AND NOT THE WOMAN THE MAN. This naturally follows the\nright of choice; and besides, to court and intreat women respecting\nmarriage is in itself honorable and becoming for men, but not for women.\nIf women were to court and entreat the men, they would not only be\nblamed, but, after intreaty, they would be reputed as vile, or after\nmarriage as libidinous, with whom there would be no association but what\nwas cold and fastidious; wherefore marriages would thereby be converted\ninto tragic scenes. Wives also take it as a compliment to have it said\nof them, that being conquered as it were, they yielded to the pressing\nintreaties of the men. Who does not foresee, that if the women courted\nthe men, they would seldom be accepted? They would either be indignantly\nrejected, or be enticed to lasciviousness, and also would dishonor their\nmodesty. Moreover, as was shewn above, the men have not any innate love\nof the sex; and without love there is no interior pleasantness of life:\nwherefore to exalt their life by that love, it is incumbent on the men\nto compliment the women; courting and intreating them with civility,\ncourtesy, and humility, respecting this sweet addition to their life.\nThe superior comeliness of the female countenance, person, and manners,\nabove that of the men, adds itself as a proper object of desire.\n\n298. III. THE WOMAN OUGHT TO CONSULT HER PARENTS, OR THOSE WHO ARE IN\nTHE PLACE OF PARENTS, AND THEN DELIBERATE WITH HERSELF, BEFORE SHE\nCONSENTS. The reason why parents are to be consulted is, because they\ndeliberate from judgement, knowledge, and love; from _judgement_,\nbecause they are in an advanced age, which excels in judgement, and\ndiscerns what is suitable and unsuitable: from _knowledge_, in respect\nto both the suitor and their daughter; in respect to the suitor they\nprocure information, and in respect to their daughter they already know;\nwherefore they conclude respecting both with united discernment: from\n_love_, because to consult the good of their daughter, and to provide\nfor her establishment, is also to consult and provide for their own and\nfor themselves.\n\n299. The case would be altogether different, if the daughter consents of\nherself to her urgent suitor, without consulting her parents, or those\nwho are in their place; for she cannot from judgement, knowledge, and\nlove, make a right estimate of the matter which so deeply concerns her\nfuture welfare: she cannot from _judgement_, because she is as yet in\nignorance as to conjugial life, and not in a state of comparing reasons,\nand discovering the morals of men from their particular tempers; nor\nfrom _knowledge_, because she knows few things beyond the domestic\nconcerns of her parents and of some of her companions; and is\nunqualified to examine into such things as relate to the family and\nproperty of her suitor: nor from _love_, because with daughters in their\nfirst marriageable age, and also afterwards, this is led by the\nconcupiscences originating in the senses, and not as yet by the desires\noriginating in a refined mind. The daughter ought nevertheless to\ndeliberate on the matter with herself, before she consents, lest she\nshould be led against her will to form a connection with a man whom she\ndoes not love; for by so doing, consent on her part would be wanting;\nand yet it is consent that constitutes marriage, and initiates the\nspirit into conjugial love; and consent against the will, or extorted,\ndoes not initiate the spirit, although it may the body; and thus it\nconverts chastity, which resides in the spirit, into lust; whereby\nconjugial love in its first warmth is vitiated.\n\n300. IV. AFTER A DECLARATION OF CONSENT, PLEDGES ARE TO BE GIVEN. By\npledges we mean presents, which, after consent, are confirmations,\ntestifications, first favors, and gladnesses. Those presents are\n_confirmations_, because they are certificates of consent on each side;\nwherefore, when two parties consent to anything, it is customary to say,\n\"Give me a token;\" and of two, who have entered into a marriage\nengagement, and have secured it by presents, that they are\npledged, thus confirmed. They are _testifications_, because those\npledges are continual visible witnesses of mutual love; hence also they\nare memorials thereof; especially if they be rings, perfume-bottles or\nboxes, and ribbons, which are worn in sight. In such things there is a\nsort of representative image of the minds (_animorum_) of the bridegroom\nand the bride. Those pledges are _first favors_, because conjugial love\nengages for itself everlasting favor; whereof those gifts are the first\nfruits. That they are the _gladnesses_ of love, is well known, for the\nmind is exhilarated at the sight of them; and because love is in them,\nthose favors are dearer and more precious than any other gifts, it being\nas if their hearts were in them. As those pledges are securities of\nconjugial love, therefore presents after consent were in use with the\nancients; and after accepting such presents the parties were declared to\nbe bridegroom and bride. But it is to be observed that it is at the\npleasure of the parties to bestow those presents either before or after\nthe act of betrothing; if before, they are confirmations and\ntestifications of consent to betrothing; if after it, they are also\nconfirmations and testifications of consent to the nuptial tie.\n\n301. V. CONSENT IS TO BE SECURED AND ESTABLISHED BY SOLEMN BETROTHING.\nThe reasons for betrothings are these: 1. That after betrothing the\nsouls of the two parties may mutually incline towards each other. 2.\nThat the universal love for the sex may be determined to one of the sex.\n3. That the interior affections may be mutually known, and by\napplications in the internal cheerfulness of love, may be conjoined. 4.\nThat the spirits of both parties may enter into marriage, and be more\nand more consociated. 5. That thereby conjugial love may advance\nregularly from its first warmth even to the nuptial flame. Consequently:\n6. That conjugial love may advance and grow up in just order from its\nspiritual origin. The state of betrothing may be compared to the state\nof spring before summer; and the internal pleasantness of that state to\nthe flowering of trees before fructification. As the beginning and\nprogressions of conjugial love proceed in order for the sake of their\ninflux into the effective love, which commences at the nuptials,\ntherefore, there are also betrothings in the heavens.\n\n302. VI. BY BETROTHING EACH PARTY IS PREPARED FOR CONJUGIAL LOVE. That\nthe mind or spirit of one of the parties is by betrothing prepared for\nunion with the mind or spirit of the other, or what is the same, that\nthe love of the one is prepared for union with the love of the other,\nappears from the arguments just adduced. Besides which it is to be\nnoted, that on love truly conjugial is inscribed this order, that it\nascends and descends; it ascends from its first heat progressively\nupwards towards the souls of the parties, with an endeavour to effect\ntheir conjunction, and this by continual interior openings of their\nminds; and there is no love which strives more intensely to effect such\nopenings, or which is more powerful and expert in opening the interiors\nof minds, than conjugial love; for the soul of each of the parties\nintends this: but at the same moments in which that love ascends towards\nthe soul, it descends also towards the body, and thereby clothes itself.\nIt is however to be observed, that conjugial love is such in its descent\nas it is in the height to which it ascends: if it ascends high, it\ndescends chaste; but if not, it descends unchaste: the reason of this\nis, because the lower principles of the mind are unchaste, but its\nhigher are chaste; for the lower principles of the mind adhere to the\nbody, but the higher separate themselves from them: but on this subject\nsee further particulars below, n. 305. From these few considerations it\nmay appear, that, by betrothing, the mind of each of the parties is\nprepared for conjugial love, although in a different manner according to\nthe affections.\n\n303. VII. BY BETROTHING THE MIND OF ONE IS UNITED TO THE MIND OF THE\nOTHER, SO AS TO EFFECT A MARRIAGE OF THE SPIRIT, PREVIOUS TO A MARRIAGE\nOF THE BODY. As this follows of consequence from what was said above, n.\n301, 302, we shall pass it by, without adducing any further\nconfirmations from reason.\n\n304. VIII. THIS IS THE CASE WITH THOSE WHO THINK CHASTELY OF MARRIAGES;\nBUT IT IS OTHERWISE WITH THOSE WHO THINK UNCHASTELY OF THEM. With the\nchaste, that is, with those who think religiously of marriages, the\nmarriage of the spirit precedes, and that of the body is subsequent; and\nthese are those with whom love ascends towards the soul, and from its\nheight thence descends; concerning whom see above, n. 302. The souls of\nsuch separate themselves from the unlimited love for the sex, and devote\nthemselves to one, with whom they look for an everlasting and eternal\nunion and its increasing blessednesses, as the cherishers of the hope\nwhich continually recreates their mind; but it is quite otherwise with\nthe unchaste, that is, with those who do not think religiously of\nmarriages and their holiness. With these there is a marriage of the\nbody, but not of the spirit: if, during the state of betrothment, there\nbe any appearance of a marriage of the spirit, still, if it ascends by\nan elevation of the thoughts concerning it, it nevertheless falls back\nagain to the concupiscences which arise from the flesh in the will; and\nthus from the unchaste principles therein it precipitates itself into\nthe body, and defiles the ultimates of its love with an alluring ardor;\nand as, in consequence of this ardor, it was in the beginning all on\nfire, so its fire suddenly goes out, and passes off into the cold of\nwinter; whence the failing (of power) is accelerated. The state of\nbetrothing with such scarcely answers any other purpose, than that they\nmay fill their concupiscences with lasciviousness, and thereby\ncontaminate the conjugial principle of love.\n\n305. IX. WITHIN THE TIME OF BETROTHING IT IS NOT ALLOWABLE TO BE\nCONNECTED CORPOREALLY. For thus the order which is inscribed on\nconjugial love, perishes. For in human minds there are three regions, of\nwhich the highest is called the celestial, the middle the spiritual, and\nthe lowest the natural. In this lowest man is born; but he ascends into\nthe next above it, the spiritual, by a life according to the truths of\nreligion, and into the highest by the marriage of love and wisdom. In\nthe lowest or natural region, reside all the concupiscences of evil and\nlasciviousness; but in the superior or spiritual region, there are no\nconcupiscences of evil and lasciviousness; for man is introduced into\nthis region by the Lord, when he is re-born; but in the supreme or\ncelestial region, there is conjugial chastity in its love: into this\nregion a man is elevated by the love of uses; and as the most excellent\nuses are from marriages, he is elevated into it by love truly conjugial.\nFrom these few considerations, it may be seen that conjugial love, from\nthe first beginnings of its warmth, is to be elevated out of the lowest\nregion into a superior region, that it may become chaste, and that\nthereby from a chaste principle it may be let down through the middle\nand lowest regions into the body; and when this is the case, this lowest\nregion is purified from all that is unchaste by this descending chaste\nprinciple: hence the ultimate of that love becomes also chaste. Now if\nthe successive order of this love is precipitated by connections of the\nbody before their time, it follows, that the man acts from the lowest\nregion, which is by birth unchaste; and it is well known, that hence\ncommences and arises cold in regard to marriage, and disdainful neglect\nin regard to a married partner. Nevertheless events of various kinds\ntake place in consequence of hasty connections; also in consequence of\ntoo long a delay, and too quick a hastening, of the time of betrothing;\nbut these, from their number and variety, can hardly be adduced.\n\n306. X. WHEN THE TIME OF BETROTHING IS COMPLETED, THE NUPTIALS OUGHT TO\nTAKE PLACE. There are some customary rites which are merely formal, and\nothers which at the same time are also essential: among the latter are\nnuptials; and that they are to be reckoned among essentials, which are\nto be manifested in the customary way, and to be formally celebrated, is\nconfirmed by the following reasons: 1. That nuptials constitute the end\nof the foregoing state, into which the parties were introduced by\nbetrothing, which principally was a state of the spirit, and the\nbeginning of the following state, into which they are to be introduced\nby marriage, which is a state of the spirit and body together; for the\nspirit then enters into the body, and there becomes active: wherefore on\nthat day the parties put off the state and also the name of bridegroom\nand bride, and put on the state and name of married partners and\nconsorts. 2. That nuptials are an introduction and entrance into a new\nstate, which is that a maiden becomes a wife, and a young man a husband,\nand both one flesh; and this is effected while love by ultimates unites\nthem. That marriage actually changes a maiden into a wife, and a young\nman into a husband, was proved in the former part of this work; also\nthat marriage unites two into one human form, so that they are no longer\ntwo but one flesh. 3. That nuptials are the commencement of an entire\nseparation of the love of the sex from conjugial love, which is effected\nwhile, by a full liberty of connection, the knot is tied by which the\nlove of the one is devoted to the love of the other. 4. It appears as if\nnuptials were merely an interval between those two states, and thus that\nthey are mere formalities which may be omitted: but still there is also\nin them this essential, that the new state above-mentioned is then to be\nentered upon from covenant, and that the consent of the parties is to be\ndeclared in the presence of witnesses, and also to be consecrated by a\npriest; besides other particulars which establish it. As nuptials\ncontain in them essentials, and as marriage is not legitimate till after\ntheir celebration, therefore also nuptials are celebrated in the\nheavens; see above, n. 21, and also, n. 27-41.\n\n307. XI. PREVIOUS TO THE CELEBRATION OF THE NUPTIALS, THE CONJUGIAL\nCOVENANT IS TO BE RATIFIED IN THE PRESENCE OF WITNESSES. It is expedient\nthat the conjugial covenant be ratified before the nuptials are\ncelebrated, in order that the statutes and laws of love truly conjugial\nmay be known, and that they may be remembered after the nuptials; also\nthat the minds of the parties may be bound to just marriage: for after\nsome introductory circumstances of marriage, the state which preceded\nbetrothing returns at times, in which state remembrance fails and\nforgetfulness of the ratified covenant ensues; yea, it may be altogether\neffaced by the allurements of the unchaste to criminality; and if it is\nthen recalled into the memory, it is reviled: but to prevent these\ntransgressions, society has taken upon itself the protection of that\ncovenant, and has denounced penalties on the breakers of it. In a word,\nthe ante-nuptial covenant manifests and establishes the sacred decrees\nof love truly conjugial, and binds libertines to the observance of them.\nMoreover, by this covenant, the right of propagating children, and also\nthe right of the children to inherit the goods of their parents, become\nlegitimate.\n\n308. XII. MARRIAGE IS TO BE CONSECRATED BY A PRIEST. The reason of this\nis, because marriages, considered in themselves, are spiritual, and\nthence holy; for they descend from the heavenly marriage of good and\ntruth, and things conjugial correspond to the divine marriage of the\nLord and the church; and hence they are from the Lord himself, and\naccording to the state of the church with the contracting parties. Now,\nas the ecclesiastical order on the earth administer the things which\nrelate to the Lord's priestly character, that is, to his love, and thus\nalso those which relate to blessing, it is expedient that marriages be\nconsecrated by his ministers; and as they are then the chief witnesses,\nit is expedient that the consent of the parties to the covenant be also\nheard, accepted, confirmed, and thereby established by them.\n\n309. XIII. THE NUPTIALS ARE TO BE CELBRATED WITH FESTIVITY. The reasons\nare, because ante-nuptial love, which was that of the bridegroom and the\nbride, on this occasion descends into their hearts, and spreading itself\nthence in every direction into all parts of the body, the delights of\nmarriage are made sensible, whereby the minds of the parties are led to\nfestive thoughts and also let loose to festivities so far as is\nallowable and becoming; to favor which, it is expedient that the\nfestivities of their minds be indulged in company, and they themselves\nbe thereby introduced into the joys of conjugial love.\n\n310. XIV. AFTER THE NUPTIALS, THE MARRIAGE OF THE SPIRIT IS MADE ALSO\nTHE MARRIAGE OF THE BODY, AND THEREBY A FULL MARRIAGE. All things which\na man does in the body, flow in from his spirit; for it is well known\nthat the mouth does not speak of itself, but that it is the thinking\nprinciple of the mind which speaks by it; also that the hands do not act\nand the feet walk of themselves, but that it is the will of the mind\nwhich performs those operations by them; consequently, that the mind\nspeaks and acts by its organs in the body: hence it is evident, that\nsuch as the mind is, such are the speech of the mouth and the actions of\nthe body. From these premises it follows as a conclusion that the mind,\nby a continual influx, arranges the body so that it may act similarly\nand simultaneously with itself; wherefore the bodies of men viewed\ninteriorly are merely forms of their minds exteriorly organized to\neffect the purposes of the soul. These things are premised, in order\nthat it may be perceived why the minds or spirits are first to be united\nas by marriage, before they are also further united in the body; namely,\nthat while the marriages become of the body, they may also be marriages\nof the spirit; consequently, that married partners may mutually love\neach other from the spirit, and thence from the body. From this ground\nlet us now take a view of marriage. When conjugial love unites the minds\nof two persons, and forms them into a marriage, in such case it also\nunites and forms their bodies into a marriage; for, as we have said, the\nform of the mind is also interiorly the form of the body; only with this\ndifference, that the latter form is outwardly organized to effect that\nto which the interior form of the body is determined by the mind. But\nthe mind formed from conjugial love is not only interiorly in the whole\nbody, round about in every part, but moreover is interiorly in the\norgans appropriated to generation, which in their region are situated\nbeneath the other regions of the body, and in which are terminated the\nforms of the mind with those who are united in conjugial love:\nconsequently the affections and thoughts of their minds are determined\nthither; and the activities of such minds differ in this respect from\nthe activities of minds arising from other loves, that the latter loves\ndo not reach thither. The conclusion resulting from these considerations\nis, that such as conjugial love is in the minds or spirits of two\npersons, such is it interiorly in those its organs. But it is\nself-evident that a marriage of the spirit after the nuptials becomes\nalso a marriage of the body, thus a full marriage, consequently, if a\nmarriage in the spirit is chaste, and partakes of the sanctity of\nmarriage, it is chaste also, and partakes of its sanctity, when it is in\nits fulness in the body; and the case is reversed if a marriage in the\nspirit is unchaste.\n\n311. XV. SUCH IS THE ORDER OF CONJUGIAL LOVE WITH ITS MODES FROM ITS\nFIRST HEAT TO ITS FIRST TORCH. It is said from its first heat to its\nfirst torch, because vital heat is love, and conjugial heat or love\nsuccessively increases, and at length as it were into a flame or torch.\nWe have said \"to its first torch,\" because we mean the first state after\nthe nuptials, when that love burns; but what its quality becomes after\nthis torch, in the marriage itself, has been described in the preceding\nchapters; but in this part we are explaining its order from the\nbeginning of its career to this its first goal. That all order proceeds\nfrom first principles to last, and that the last become the first of\nsome following order, also that all things of the middle order are the\nlast of a prior and the first of a following order, and that thus ends\nproceed continually through causes into effects, may be sufficiently\nconfirmed and illustrated to the eye of reason from what is known and\nvisible in the world; but as at present we are treating only of the\norder in which love proceeds from its first starting-place to its goal,\nwe shall pass by such confirmation and illustration, and only observe on\nthis subject, that such as the order of this love is from its first heat\nto its first torch, such it is in general, and such is its influence in\nits progression afterwards; for in this progression it unfolds itself,\naccording to the quality of its first heat: if this heat was chaste, its\nchasteness is strengthened as it proceeds; but if it was unchaste, its\nunchasteness increases as it advances, until it is deprived of all that\nchasteness which, from the time of betrothing, belonged to it from\nwithout, but not from within.\n\n312. XVI. CONJUGIAL LOVE PRECIPITATED WITHOUT ORDER AND THE MODES\nTHEREOF, BURNS UP THE MARROWS AND IS CONSUMED. So it is said by some in\nthe heavens; and by the marrows they mean the interiors of the mind and\nbody. The reason why these are burnt up, that is, consumed, by\nprecipitated conjugial love is, because that love in such case begins\nfrom a flame which eats up and corrupts those interiors, in which as in\nits principles conjugial love should reside, and from which it should\ncommence. This comes to pass if the man and woman without regard to\norder precipitate marriage, and do not look to the Lord, and consult\ntheir reason, but reject betrothing and comply merely with the flesh:\nfrom the ardor of which, if that love commences, it becomes external and\nnot internal, thus not conjugial; and such love may be said to partake\nof the shell, not of the kernel; or may be called fleshly, lean, and\ndry, because emptied of its genuine essence. See more on this subject\nabove n. 305.\n\n313. XVII. THE STATES OF THE MINDS OF EACH OF THE PARTIES PROCEEDING IN\nSUCCESSIVE ORDER, FLOW INTO THE STATE OF MARRIAGE; NEVERTHELESS IN ONE\nMANNER WITH THE SPIRITUAL AND IN ANOTHER WITH THE NATURAL. That the last\nstate is such as that of the successive order from which it is formed\nand exists, is a rule, which from its truth must be acknowledged by the\nlearned; for thereby we discover what influx is, and what it effects. By\ninflux we mean all that which precedes, and constitutes what follows,\nand by things following in order constitutes what is last; as all that\nwhich precedes with a man, and constitutes his wisdom; or all that which\nprecedes with a statesman, and constitutes his political skill; or all\nthat which precedes with a theologian, and constitutes his erudition; in\nlike manner all that which proceeds from infancy, and constitutes a man;\nalso what proceeds in order from a seed and a twig, and makes a tree,\nand afterwards what proceeds from a blossom, and makes its fruit; in\nlike manner all that which precedes and proceeds with a bridegroom and\nbride, and constitutes their marriage: this is the meaning of influx.\nThat all those things which precede in minds form series, which collect\ntogether, one next to another, and one after another, and that these\ntogether compose a last or ultimate, is as yet unknown in the world; but\nas it is a truth from heaven, it is here adduced for it explains what\ninflux effects, and what is the quality of the last or ultimate, in\nwhich the above-mentioned series successively formed co-exist. From\nthese considerations it may be seen that the states of the minds of each\nof the parties proceeding in successive order flow into the state of\nmarriage. But married partners after marriage are altogether ignorant of\nthe successive things which are insinuated into, and exist in their\nminds (_animis_) from things antecedent; nevertheless it is those things\nwhich give form to conjugial love, and constitute the state of their\nminds; from which state they act the one with the other. The reason why\none state is formed from one order with such as are spiritual, and from\nanother with such as are natural, is, because the spiritual proceed in a\njust order, and the natural in an unjust order; for the spiritual look\nto the Lord, and the Lord provides and leads the order; whereas the\nnatural look to themselves, and thence proceed in an inverted order;\nwherefore with the latter the state of marriage is inwardly full of\nunchasteness; and as that unchasteness abounds, so does cold; and as\ncold abounds so do the obstructions of the inmost life, whereby its vein\nis closed and its fountain dried.\n\n314. XVIII. THERE ARE SUCCESSIVE AND SIMULTANEOUS ORDER, AND THE LATTER\nIS FROM THE FORMER AND ACCORDING TO IT. This is adduced as a reason\ntending to confirm what goes before. It is well known that there exist\nwhat is successive and what is simultaneous; but it is unknown that\nsimultaneous order is grounded in successive, and is according to it;\nyet how things successive enter into things simultaneous, and what order\nthey form therein, it is very difficult to present to the perception,\nsince the learned are not in possession of any ideas that can elucidate\nthe subject; and as the first idea respecting this arcanum cannot be\nsuggested in few words, and to treat this subject at large would\nwithdraw the mind from a more comprehensive view of the subject of\nconjugial love, it may suffice for illustration to quote what we have\nadduced in a compendium respecting those two orders, the successive and\nthe simultaneous, and respecting the influx of the former into the\nlatter, in THE DOCTRINE OF THE NEW JERUSALEM RESPECTING THE SACRED\nSCRIPTURE, where are these words: \"There are in heaven and in the world\nsuccessive order and simultaneous order. In successive order one thing\nfollows after another from the highest to the lowest; but in\nsimultaneous order one thing is next to another from the inmost to the\noutermost. Successive order is like a column with steps from the highest\nto the lowest; but simultaneous order is like a work cohering from the\ncentre to the surface. Successive order becomes in the ultimate\nsimultaneous in this manner; the highest things of successive order\nbecome the inmost of simultaneous, and the lowest things of successive\norder become the outermost of simultaneous; comparatively as when a\ncolumn of steps subsides, it becomes a body cohering in a plane. Thus\nwhat is simultaneous is formed from what is successive; and this in all\nthings both of the spiritual and of the natural world.\" See n. 38, 65,\nof that work; and several further observations on this subject in the\nANGELIC WISDOM RESPECTING THE DIVINE LOVE AND DIVINE WISDOM, n. 205-229.\nThe case is similar with successive order leading to marriage, and with\nsimultaneous order in marriage; namely, that the latter is from the\nformer, and according to it. He that is acquainted with the influx of\nsuccessive order into simultaneous, may comprehend the reason why the\nangels can see in a man's hand all the thoughts and intentions of his\nmind, and also why wives, from their husbands' hands on their bosoms,\nare made sensible of their affections; which circumstance has been\noccasionally mentioned in the MEMORABLE RELATIONS. The reason of this\nis, because the hands are the ultimates of man, wherein the\ndeliberations and conclusions of his mind terminate, and there\nconstitute what is simultaneous: therefore also in the Word, mention is\nmade of a thing's being inscribed on the hands.\n\n       *       *       *       *       *\n\n315. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. On a\ncertain time I saw not far from me a meteor--a cloud divided into\nsmaller clouds, some of which were of an azure color, some opaque, and\nas it were in collision together. They were streaked with translucent\nirradiations of light, which at one time appeared sharp like the points\nof swords, at another, blunt like broken swords. The streaks sometimes\ndarted out forwards, at others they drew themselves in again, exactly\nlike combatants; thus those different colored lesser clouds appeared to\nbe at war together; but it was only their manner of sporting with each\nother. And as this meteor appeared at no great distance from me, I\nraised my eyes, and looking attentively, I saw boys, youths, and old\nmen, entering a house which was built of marble, on a foundation of\nporphyry; and it was over this house that the phenomenon appeared. Then\naddressing myself to one that was entering, I asked, \"What house is\nthis?\" He answered, \"It is a gymnasium, where young persons are\ninitiated into various things relating to wisdom.\" On hearing this, I\nwent in with them, being then in the spirit, that is, in a similar state\nwith men of the spiritual world, who are called spirits and angels; and\nlo! in the gymnasium there were in front a desk, in the middle, benches,\nat the sides round about, chairs, and over the entrance, an orchestra.\nThe desk was for the young men that were to give answers to the problem\nat that time to be proposed, the benches were for the audience, the\nchairs at the sides were for those who on former occasions had given\nwise answers, and the orchestra was for the seniors, who were\narbitrators and judges: in the middle of the orchestra was a pulpit,\nwhere there sat a wise man, whom they called the head master, who\nproposed the problems to which the young men gave their answers from the\ndesk. When all were assembled, this man arose from the pulpit and said,\n\"Give an answer now to this problem, and solve it if you can, WHAT IS\nTHE SOUL, AND WHAT IS ITS QUALITY?\" On hearing this problem all were\namazed, and made a muttering noise; and some of the company on the\nbenches exclaimed, \"What mortal man, from the age of Saturn to the\npresent time, has been able by any rational thought to see and ascertain\nwhat the soul is, still less what is its quality? Is not this subject\nabove the sphere of all human understanding?\" But it was replied from\nthe orchestra, \"It is not above the understanding, but within it and in\nits view; only let the problem be answered.\" Then the young men, who\nwere chosen on that day to ascend the desk, and give an answer to the\nproblem, arose. They were five in number, who had been examined by the\nseniors, and found to excel in sagacity, and were then sitting on\ncouches at the sides of the desk. They afterwards ascended in the order\nin which they were seated; and every one, when he ascended, put on a\nsilken tunic of an opaline color, and over it a robe of soft wool\ninterwoven with flowers, and on his head a cap, on the crown of which\nwas a bunch of roses encircled with small sapphires. The first youth\nthus clad ascended the desk, and thus began: \"What the soul is, and what\nis its quality, has never been revealed to any one since the day of\ncreation, being an arcanum in the treasuries of God alone; but this has\nbeen discovered, that the soul resides in a man as a queen; yet where\nher palace is, has been a matter of conjecture among the learned. Some\nhave supposed it to be in a small tubercle between the cerebrum and the\ncerebellum, which is called the pineal gland: in this they have fixed\nthe soul's habitation, because the whole man is ruled from those two\nbrains, and they are regulated by that tubercle; therefore whatever\nregulates the brains, regulates also the whole man from the head to the\nheel.\" He also added, \"Hence this conjecture appeared as true or\nprobable to many in the world; but in the succeeding age it was rejected\nas groundless.\" When he had thus spoken, he put off the robe, the tunic,\nand the cap, which the second of the selected speakers put on, and\nascended the desk. His sentiments concerning the soul are as follows:\n\"In the whole heaven and the whole world it is unknown what the soul is,\nand what is its quality; it is however known that there is a soul, and\nthat it is in man; but in what part of him is a matter of conjecture.\nThis is certain, that it is in the head, since the head is the seat\nwhere the understanding thinks, and the will intends; and in front in\nthe face of the head are man's five sensories, receiving life from the\nsoul alone which resides in the head; but in what particular part of the\nhead the soul has its more immediate residence, I dare not take upon me\nto say; yet I agree with those who fix its abode in the three ventricles\nof the brain, sometimes inclining to the opinion of those who fix it in\nthe _corpora striata_ therein, sometimes to theirs who fix it in the\nmedullary substance of each brain, sometimes to theirs who fix it in the\ncortical substance, and sometimes to theirs who fix it in the _dura\nmater_; for arguments, and those too of weight, have not been wanting in\nthe support of each of these opinions. The arguments in favor of the\nthree ventricles of the brain have been, that those ventricles are the\nrecipients of the animal spirits and of all the lymphs of the brain: the\narguments in favor of the _corpora striata_ have been, that these bodies\nconstitute the marrow, through which the nerves are emitted, and by\nwhich each brain is continued into the spine; and from the spine and the\nmarrow there is an emanation of fibres serving for the contexture of the\nwhole body: the arguments in favor of the medullary substance of each\nbrain have been, that this substance is a collection and congeries of\nall the fibres, which are the rudiments or beginnings of the whole man:\nthe arguments in favor of the cortical substance have been, that in that\nsubstance are contained the prime and ultimate ends, and consequently\nthe principles of all the fibres, and thereby of all the senses and\nmotions: the arguments in favor of the _dura mater_ have been, that it\nis the common covering of each brain, and hence by some kind of\ncontinuous principle extends itself over the heart and the viscera of\nthe body. As to myself, I am undetermined which of these opinions is the\nmost probable, and therefore I leave the matter to your determination\nand decision.\" Having thus concluded he descended from the desk, and\ndelivered the tunic, the robe, and the cap, to the third, who mounting\ninto the desk began as follows: \"How little qualified is a youth like\nmyself for the investigation of so sublime a theorem! I appeal to the\nlearned who are here seated at the sides of the gymnasium; I appeal to\nyou wise ones in the orchestra; yea, I appeal to the angels of the\nhighest heaven, whether any person, from his own rational light, is able\nto form any idea concerning the soul; nevertheless I, like others, can\nguess about the place of its abode in man; and my conjecture is, that it\nis in the heart and thence in the blood; and I ground my conjecture on\nthis circumstance, that the heart by its blood rules both the body and\nthe head; for it sends forth a large vessel called the _aorta_ into the\nwhole body, and vessels called the carotids into the whole head; hence\nit is universally agreed, that the soul from the heart by means of the\nblood supports, nourishes, and vivifies the universal organical system\nboth of the body and the head. As a further proof of this position it\nmay be urged, that in the Sacred Scripture frequent mention is made of\nthe soul and the heart; as where it is said, Thou shalt love God from\nthe whole soul and the whole heart; and that God creates in man a new\nsoul and a new heart, Deut. vi. 5; chap. x. 12; chap. xi. 13; chap.\nxxvi. 16; Jerem. xxxii. 41; Matt, xxii. 37; Mark xii. 30, 33; Luke x.\n27; and in other places: it is also expressly said, that the blood is\nthe soul of the flesh, Levit. xvii. 11, 14.\" At these words, the cry of\n\"Learned! learned!\" was heard in the assembly, and was found to proceed\nfrom some of the canons. After this a fourth, clad in the garments of\nthe former speaker, ascended the desk, and thus began: \"I also am\ninclined to suspect that not a single person can be found of so subtle\nand refined a genius as to be able to discover what the soul is, and\nwhat is its quality; therefore I am of opinion, that in attempting to\nmake the discovery, subtlety will be spent in fruitless labor;\nnevertheless from my childhood I have continued firm in the opinion of\nthe ancients, that the soul of man is in the whole of him, and in every\npart of the whole, and thus that it is in the head and in all its parts,\nas well as in the body and in all its parts; and that it is an idle\nconceit of the moderns to fix its habitation in any particular part, and\nnot in the body throughout; besides, the soul is a spiritual substance,\nof which there cannot be predicated either extension or place, but\nhabitation and impletion; moreover, when mention is made of the soul,\nwho does not conceive life to be meant? and is not life in the whole and\nin every part?\" These sentiments were favorably received by a great part\nof the audience. After him the fifth rose, and, being adorned with the\nsame insignia, thus delivered himself from the desk: \"I will not waste\nyour time and my own in determining the place of the soul's residence,\nwhether it be in some particular part of the body, or in the whole; but\nfrom my mind's storehouse I will communicate to you my sentiments on the\nsubject, What is the soul, and what is its quality? No one conceives of\nthe soul but as of a pure somewhat, which may be likened to ether, or\nair, or wind, containing a vital principle, from the rationality which\nman enjoys above the beasts. This opinion I conceive to be founded on\nthe circumstance, that when a man expires, he is said to breathe forth\nor emit his soul or spirit; hence also the soul which lives after death\nis believed to be such a breath or vapor animated by some principle of\nthinking life, which is called the soul; and what else can the soul be?\nBut as I heard it declared from the orchestra, that this problem\nconcerning the soul, its nature and quality, is not above the\nunderstanding, but is within it and in its view, I intreat and beseech\nyou, who have made this declaration, to unfold this eternal arcanum\nyourselves.\" Then the elders in the orchestra turned their eyes towards\nthe head master, who had proposed the problem, and who understood by\ntheir signs that they wished him to descend and teach the audience: so\nhe instantly quitted the pulpit, passed through the auditory, and\nentered the desk, and there, stretching out his hand, he thus began:\n\"Let me bespeak your attention: who does not believe the soul to be the\ninmost and most subtle essence of man? and what is an essence without a\nform, but an imaginary entity? wherefore the soul is a form, and a form\nwhose qualities and properties I will now describe. It is a form of all\nthings relating to love, and of all things relating to wisdom. All\nthings relating to love are called affections, and those relating to\nwisdom are called perceptions. The latter derived from the former and\nthereby united with them constitute one form, in which are contained\ninnumerable things in such an order, series, and coherence, that they\nmay be called a one; and they may be called a one also for this reason,\nbecause nothing can be taken away from it, or added to it, but the\nquality of the form is changed. What is the human soul but such a form?\nare not all things relating to love and all things relating to wisdom\nessentials of that form? and are not these things appertaining to a man\nin his soul, and by derivation from the soul in his head and body? You\nare called spirits and angels; and in the world you believed that\nspirits and angels are like mere wind or ether, and thus mere mind and\nanimation; and now you see clearly that you are truly, really, and\nactually men, who, during your abode in the world, lived and thought in\na material body, and knew that a material body does not live and think,\nbut a spiritual substance in that body; and this substance you called\nthe soul, whose form you then were ignorant of, but now have seen and\ncontinue to see. You all are souls, of whose immortality you have heard,\nthought, said, and written so much; and because you are forms of love\nand wisdom from God, you can never die. The soul therefore is a human\nform, from which the smallest thing cannot be taken away, and to which\nthe smallest thing cannot be added; and it is the inmost of all the\nforms of the whole body: and since the forms which are without receive\nfrom the inmost both essence and form, therefore you are souls, as you\nappear to yourselves and to us: in a word, the soul is the very man\nhimself, because it is the inmost man; therefore its form is fully and\nperfectly the human form: nevertheless it is not life, but the proximate\nreceptacle of life from God, and thereby the habitation of God.\" When he\nhad thus spoken, many expressed their approbation; but some said, \"We\nwill weigh the matter.\" I immediately went home, and lo! over the\ngymnasium, instead of the foregoing meteor, there appeared a bright\ncloud, without streaks or rays that seemed to combat with each other,\nand which, penetrating through the roof, entered, and illuminated the\nwalls; and I was informed, that they saw some pieces of writing, and\namong others this, \"_Jehovah God breathed into the man's nostrils the\nSOUL OF LIVES, and the man became a LIVING SOUL_,\" Gen. ii. 7.\n\n316. THE SECOND MEMORABLE RELATION. Some time ago, as I was walking with\nmy mind (_animus_) at rest, and in a state of delightful mental peace, I\nsaw at a distance a grove, in the midst of which was an avenue leading\nto a small palace, into which maidens and youths, husbands and wives\nwere entering. I also went thither in spirit, and asked the keeper who\nwas standing at the entrance, whether I also might enter? He looked at\nme; upon which I said, \"Why do you look at me?\" He replied, \"I look at\nyou that I may see whether the delight of peace, which appears in your\nface, partakes at all of the delight of conjugial love. Beyond this\navenue there is a little garden, and in the midst of it a house, where\nthere are two novitiate conjugial partners, who to-day are visited by\ntheir friends of both sexes, coming to pay their congratulations. I do\nnot know those whom I admit; but I was told that I should know them by\ntheir faces: those in whom I saw the delights of conjugial love, I was\nto admit, and none else.\" All the angels can see from the faces of\nothers the delights of their hearts; and he saw the delight of that love\nin my face, because I was then meditating on conjugial love. This\nmeditation beamed forth from my eyes, and thence entered into the\ninteriors of my face: he therefore told me that I might enter. The\navenue through which I entered was formed of fruit trees connected\ntogether by their branches, which made on each side a continued\nespalier. Through the avenue I entered the little garden, which breathed\na pleasant fragrance from its shrubs and flowers. The shrubs and flowers\nwere in pairs; and I was informed that such little gardens appear about\nthe houses where there are and have been nuptials, and hence they are\ncalled nuptial gardens. I afterwards entered the house, where I saw the\ntwo conjugial partners holding each other by the hands, and conversing\ntogether from love truly conjugial; and as I looked, it was given me to\nsee from their faces the image of conjugial love, and from their\nconversation the vital principle thereof. After I, with the rest of the\ncompany, had paid them my respects, and wished them all happiness, I\nwent into the nuptial garden, and saw on the right side of it a company\nof youths, to whom all who came out of the house resorted. The reason of\ntheir resorting to them was, because they were conversing respecting\nconjugial love, and conversation on this subject attracts to it the\nminds (_animos_) of all by a certain occult power. I then listened to a\nwise one who was speaking on the subject; and the sum of what I heard is\nas follows: That the divine providence of the Lord is most particular\nand thence most universal in respect to marriages in the heavens:\nbecause all the felicities of heaven issue from the delights of\nconjugial love, like sweet waters from the sweet source of a fountain;\nand that on this account it is provided by the Lord that conjugial pairs\nbe born, and that these pairs be continually educated for marriage,\nneither the maiden nor the youth knowing anything of the matter; and\nafter a stated time, when they both become marriageable, they meet as by\nchance, and see each other; and that in this case they instantly know,\nas by a kind of instinct, that they are pairs, and by a kind of inward\ndictate think within themselves, the youth, that she is mine, and the\nmaiden, that he is mine; and when this thought has existed for some time\nin the mind of each, they deliberately accost each other, and betroth\nthemselves. It is said, \"as by chance,\" and \"as by instinct,\" and the\nmeaning is, by the divine providence; since, while the divine providence\nis unknown, it has such an appearance. That conjugial pairs are born and\neducated to marriage, while each party is ignorant of it, he proved by\nthe conjugial likeness visible in the faces of each; also by the\nintimate and eternal union of minds (_animorum_) and minds (_mentium_),\nwhich could not possibly exist, as it does in heaven, without being\nforeseen and provided by the Lord. When the wise one had proceeded thus\nfar with his discourse, and had received the applauses of the company,\nhe further added, that in the minutest things with man, both male and\nfemale, there is a conjugial principle; but still the conjugial\nprinciple with the male is different from what it is with the female;\nalso that in the male conjugial principle there is what is conjunctive\nwith the female conjugial principle, and _vice versa_, even in the\nminutest things. This he confirmed by the marriage of the will and the\nunderstanding in every individual, which two principles act together\nupon the minutest things of the mind and of the body; from which\nconsiderations it may be seen, that in every substance, even the\nsmallest, there is a conjugial principle; and that this is evident from\nthe compound substances which are made up of simple substances; as that\nthere are two eyes, two ears, two nostrils, two cheeks, two lips, two\narms with hands, two loins, two feet, and within in man two hemispheres\nof the brain, two ventricles of the heart, two lobes of the lungs, two\nkidneys, two testicles; and where there are not two, still they are\ndivided into two. The reason why there are two is, because the one is of\nthe will and the other of the understanding, which act wonderfully in\neach other to present a one; wherefore the two eyes make one sight, the\ntwo ears one hearing, the two nostrils one smell, the two lips one\nspeech, the two hands one labor, the two feet one pace, the two\nhemispheres of the brain one habitation of the mind, the two chambers of\nthe heart one life of the body by the blood, the two lobes of the lungs\none respiration, and so forth; but the male and female principles,\nunited by love truly conjugial, constitute one life fully human. While\nhe was saying these things, there appeared red lightning on the right,\nand white lightning on the left; each was mild, and they entered through\nthe eyes into the mind, and also enlightened it. After the lightning it\nalso thundered; which was a gentle murmur from the angelic heaven\nflowing down and increasing. On hearing and seeing these things, the\nwise one said, \"These are to remind me to add the following\nobservations: that of the above pairs, the right one signifies their\ngood, and the left their truth; and that this is from the marriage of\ngood and truth, which is inscribed on man in general and in every one of\nhis principles; and good has reference to the will, and truth to the\nunderstanding, and both together to a one. Hence, in heaven the right\neye is the good of vision, and the left the truth thereof; also the\nright ear is the good of hearing, and the left the truth thereof; and\nlikewise the right hand is the good of a man's ability, and the left the\ntruth thereof; and in like manner in the rest of the above pairs; and\nsince the right and left have such significations, therefore the Lord\nsaid, 'If thy right eye scandalize thee, pluck it out; and if thy right\nhand scandalize thee, cut it off;' whereby he meant, if good becomes\nevil, the evil must be cast out. This is the reason also why he said to\nhis disciples that they should cast the net on the right side of the\nship; and that when they did so, they took a great multitude of fishes;\nwhereby he meant that they should teach the good of charity, and that\nthus they would collect men.\" When he had said these things, the two\nlightnings again appeared, but milder than before; and then it was seen,\nthat the lightning on the left derived its whiteness from the\nred-shining fire of the lightning on the right; on seeing which he said,\n\"This is a sign from heaven tending to confirm what I have said; because\nwhat is firy in heaven is good, and what is white in heaven is truth;\nand its being seen that the lightning on the left derived its whiteness\nfrom the red-shining fire of the lightning on the right, is a\ndemonstrative sign that the whiteness of light, or light, is merely the\nsplendor of fire.\" On hearing this all went home, inflamed with the good\nand truth of gladness, in consequence of the above lightnings, and of\nthe conversation respecting them.\n\n       *       *       *       *       *\n\nON REPEATED MARRIAGES.\n\n317. It may come to be a matter of question, whether conjugial love,\nwhich is that of one man with one wife, after the death of one of the\nparties, can be separated, or transferred, or superinduced; also whether\nrepeated marriages have any thing in common with polygamy, and thereby\nwhether they may be called successive polygamies; with several other\ninquiries which often add scruples to scruples with men of a reasoning\nspirit. In order therefore that those who are curious in such\nresearches, and who only grope in the shade respecting these marriages,\nmay see some light, I have conceived it would be worth while to present\nfor their consideration the following articles on the subject: I. _After\nthe death of a married partner, again to contract wedlock, depends on\nthe preceding conjugial love._ II. _It depends also on the state of\nmarriage, in which the parties had lived._ III. _With those who have not\nbeen in love truly conjugial there is no obstacle or hindrance to their\nagain contracting wedlock._ IV. _Those who had lived together in love\ntruly conjugial are unwilling to marry again, except for reasons\nseparate from conjugial love._ V. _The state of the marriage of a youth\nwith a maiden differs from that of a youth with a widow._ VI. _The state\nof the marriage of a widower with a maiden differs also from that of a\nwidower with a widow._ VII. _The varieties and diversities of these\nmarriages as to love and its attributes are innumerable._ VIII. _The\nstate of a widow is more grievous than that of a widower._ We proceed to\nthe explanation of each article.\n\n318. I. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT WEDLOCK,\nDEPENDS ON THE PRECEDING CONJUGIAL LOVE. Love truly conjugial is like a\nbalance, in which the inclinations for repeated marriages are weighed:\nso far as the preceding conjugial love had been genuine, so far the\ninclination for another marriage is weak; but so far as the preceding\nlove had not been genuine, so far the inclination to another marriage is\nusually strong. The reason of this is obvious; because conjugial love is\nin a similar degree a conjunction of minds, which remains in the life of\nthe body of the one party after the decease of the other; and this holds\nthe inclination as a scale in a balance, and causes a preponderance\naccording to the appropriation of true love. But since the approach to\nthis love is seldom made at this day except for a few paces, therefore\nthe scale of the preponderance of the inclination generally rises to a\nstate of equilibrium, and from thence inclines and tends to the other\nside, that is, to marriage. The contrary is the case with those, whose\npreceding-love in the former marriage has not been truly conjugial,\nbecause in proportion as that love is not genuine, there is in a like\ndegree a disjunction of minds, which also remains in the life of the\nbody of the one party after the decease of the other; and this enters\nthe will disjoined from that of the other, and causes an inclination for\na new connection; in favor of which the thought arising from the\ninclination of the will induces the hope of a more united, and thereby a\nmore delightful connection. That inclinations to repeated marriages\narise from the state of the preceding love, is well known, and is also\nobvious to reason: for love truly conjugial is influenced by a fear of\nloss, and loss is followed by grief; and this grief and fear reside in\nthe very inmost principles of the mind. Hence, so far as that love\nprevails, so far the soul inclines both in will and in thought, that is,\nin intention, to be in the subject with and in which it was: from these\nconsiderations it follows, that the mind is kept balancing towards\nanother marriage according to the degree of love in which it was in the\nformer marriage. Hence it is that after death the same parties are\nre-united, and mutually love each other as they did in the world: but as\nwe said above, such love at this day is rare, and there are few who make\nthe slightest approach to it; and those who do not approach it, and\nstill more those who keep at a distance from it, as they were desirous\nof separation in the matrimonial life heretofore passed, so after death\nthey are desirous of being united to another. But respecting both these\nsorts of persons more will be said in what follows.\n\n319. II. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT\nWEDLOOK, DEPENDS ALSO ON THE STATE OF MARRIAGE IN WHICH THE PARTIES HAD\nLIVED. By the State of marriage here we do not mean the state of love\ntreated of in the foregoing article, because the latter causes an\ninternal inclination to marriage or from it; but we mean the state of\nmarriage which causes an external inclination to it or from it; and this\nstate with its inclinations is manifold: as, 1. If there are children in\nthe house, and a new mother is to be provided for them. 2. If there is a\nwish for a further increase of children. 3. If the house is large and\nfull of servants of both sexes. 4. If the calls of business abroad\ndivert the mind from domestic concerns, and without a new mistress there\nis reason to fear misery and misfortune. 5. If mutual aids and offices\nrequire that married partners be engaged in various occupations and\nemployments. 6. Moreover it depends on the temper and disposition of the\nseparated partner, whether after the first marriage the other partner\ncan or cannot live alone, or without a consort. 7. The preceding\nmarriage also disposes the mind either to be afraid of married life, or\nin favor of it. 8. I have been informed that polygamical love and the\nlove of the sex, also the lust of deflowering and the lust of variety,\nhave induced the minds (_animos_) of some to desire repeated marriages;\nand that the minds of some have also been induced thereto by a fear of\nthe law and of the loss of reputation, in case they commit whoredom:\nbesides several other circumstances which promote external inclinations\nto matrimony.\n\n320. III. WITH THOSE WHO HAVE NOT BEEN IN LOVE TRULY CONJUGIAL, THERE IS\nNO OBSTACLE OR HINDRANCE TO THEIR AGAIN CONTRACTING WEDLOCK. With those\nwho have not been principled in conjugial love, there is no spiritual or\ninternal, but only a natural or external bond; and if an internal bond\ndoes not keep the external in its order and tenor, the latter is but\nlike a bundle when the bandage is removed, which flows every way\naccording as it is tossed or driven by the wind. The reason of this is,\nbecause what is natural derives its origin from what is spiritual, and\nin its existence is merely a mass collected from spiritual principles;\nwherefore if the natural be separated from the spiritual, which produced\nand as it were begot it, it is no longer kept together interiorly, but\nonly exteriorly by the spiritual, which encompasses and binds it in\ngeneral, and does not tie it and keep it tied together in particular.\nHence it is, that the natural principle separated from the spiritual, in\nthe case of two married partners, does not cause any conjunction of\nminds, and consequently of wills, but only a conjunction of some\nexternal affections, which are connected with the bodily senses. The\nreason why nothing opposes and hinders such persons from again\ncontracting wedlock, is, because they have not been the essentials of\nmarriage; and hence those essentials do not at all influence them after\nseparation by death: therefore they are then absolutely at their own\ndisposal, whether they be widowers or widows, to bind their sensual\naffections with whomsoever they please, provided there be no legal\nimpediment. Neither do they themselves think of marriages in any other\nthan a natural view, and from a regard to convenience in supplying\nvarious necessities and external advantages, which after the death of\none of the parties may again be supplied by another; and possibly, if\ntheir interior thoughts were viewed, as in the spiritual world, there\nwould not be found in them any distinction between conjugial unions and\nextra-conjugial connections. The reason why it is allowable for these to\ncontract repeated marriages, is, as above-mentioned, because merely\nnatural connections are after death of themselves dissolved and fall\nasunder; for by death the external affections follow the body, and are\nentombed with it; those only remaining which are connected with internal\nprinciples. But it is to be observed, that marriages interiorly\nconjunctive can scarcely be entered into in the world, because elections\nof internal likenesses cannot there be provided by the Lord as in the\nheavens; for they are limited in many ways, as to equals in rank and\ncondition, within the country, city, and village where they live; and in\nthe world for the most part married partners are held together merely by\nexternals, and thus not by internals, which internals do not shew\nthemselves till some time after marriage, and are only known when they\ninfluence the externals.\n\n321. IV. THOSE WHO HAD LIVED TOGETHER IN LOVE TRULY CONJUGIAL ARE\nUNWILLING TO MARRY AGAIN, EXCEPT FOR REASONS SEPARATE FROM CONJUGIAL\nLOVE. The reasons why those who had lived in love truly conjugial, after\nthe death of their married partners are unwilling to marry again, are as\nfollow. 1. Because they were united as to their souls, and thence as to\ntheir minds; and this union, being spiritual, is an actual junction of\nthe soul and mind of one of the parties to those of the other, which\ncannot possibly be dissolved; that such is the nature of spiritual\nconjunction, has been constantly shewn above. 2. Because they were also\nunited as to their bodies by the receptions of the propagation of the\nsoul of the husband by the wife, and thus by the insertion of his life\ninto hers, whereby a maiden becomes a wife; and on the other hand by the\nreception of the conjugial love of the wife by the husband, which\ndisposes the interiors of his mind, and at the same time the interiors\nand exteriors of his body, into a state receptible of love and\nperceptible of wisdom, which makes him from a youth become a husband;\nsee above, n. 198. 3. Because a sphere of love from the wife, and a\nsphere of understanding from the man, is continually flowing forth, and\nbecause it perfects conjunctions, and encompasses them with its pleasant\ninfluence, and unites them; see also above, n. 223. 4. Because married\npartners thus united think of, and desire what is eternal, and because\non this idea their eternal happiness is founded; see n. 216. 5. From\nthese several considerations it is, that they are no longer two, but one\nman, that is, one flesh. 6. That such a union cannot be destroyed by the\ndeath of one of the parties, is manifest to the sight of a spirit. 7. To\nthe above considerations shall be added this new information, that two\nsuch conjugial partners, after the death of one, are still not\nseparated; since the spirit of the deceased dwells continually with that\nof the survivor, and this even to the death of the latter, when they\nagain meet and are reunited, and love each other more tenderly than\nbefore, because they are then in the spiritual world. Hence flows this\nundeniable consequence, that those who had lived in love truly\nconjugial, are unwilling to marry again. But if they afterwards contract\nsomething like marriage, it is for reasons separate from conjugial love,\nwhich are all external; as in case there are young children in the\nhouse, and the care of them requires attention; if the house is large\nand full of servants of both sexes; if the calls of business abroad\ndivert the mind from domestic concerns; if mutual aids and offices are\nnecessary; with other cases of a like nature.\n\n322. V. THE STATE OF THE MARRIAGE OF A YOUTH WITH A MAIDEN DIFFERS FROM\nTHAT OF A YOUTH WITH A WIDOW. By states of marriage we mean the states\nof the life of each party, the husband and the wife, after the nuptials,\nthus in the marriage, as to the quality of the intercourse at that time,\nwhether it be internal, that is of souls and minds, which is intercourse\nin the principle idea, or whether it be only external, that is of minds\n(_animorum_), of the senses, and of the body. The state of marriage of a\nyouth with a maiden is essentially itself initiatory to genuine\nmarriage; for between these conjugial love can proceed in its just\norder, which is from its first heat to its first torch, and afterwards\nfrom its first seed with the youth-husband, and from its first flower\nwith the maiden-wife, and thus generate, grow, and fructify, and\nintroduce itself into those successive states with both parties\nmutually; but if otherwise, the youth or the maiden was not really such,\nbut only in external form. But between a youth and a widow there is not\nsuch an initiation to marriage from first principles, nor a like\nprogression in marriage, since a widow is more at her own disposal, and\nunder her own jurisdiction, than a maiden; wherefore a youth addresses\nhimself differently to his wife if she were a widow, from what he does\nif she were a maiden. But herein there is much variety and diversity;\ntherefore the subject is here mentioned only in a general way.\n\n323. VI. THE STATE OF THE MARRIAGE OF A WIDOWER WITH A MAIDEN DIFFERS\nALSO FROM THAT OF A WIDOWER WITH A WIDOW. For a widower has already been\ninitiated into married life which a maiden has to be; and yet conjugial\nlove perceives and is sensible of its pleasantness and delight in mutual\ninitiation; a youth-husband and a maiden-wife perceive and are sensible\nof things ever new in whatever occurs, whereby they are in a kind of\ncontinual initiation and consequent amiable progression. The case is\notherwise in the state of the marriage of a widower with a maiden: the\nmaiden-wife has an internal inclination, whereas with the man that\ninclination has passed away; but herein there is much variety and\ndiversity: the case is similar in a marriage between a widower and a\nwidow; however, except this general notion, it is not allowable to add\nanything specifically.\n\n324. VII. THE VARIETIES AND DIVERSITIES OF THESE MARRIAGES AS TO LOVE\nAND ITS ATTRIBUTES ARE INNUMERABLE. There is an infinite variety of all\nthings, and also an infinite diversity. By varieties we here mean the\nvarieties between those things which are of one genus or species, also\nbetween the genera and species; but by diversities we here mean the\ndiversities between those things which are opposite. Our idea of the\ndistinction of varieties and diversities may be illustrated as follows:\nThe angelic heaven, which is connected as a one, in an infinite variety,\nno one there being absolutely like another, either as to souls and\nminds, or as to affections, perceptions, and consequent thoughts, or as\nto inclinations and consequent intentions, or as to tone of voice, face,\nbody, gesture, and gait, and several other particulars, and yet,\nnotwithstanding there are myriads of myriads, they have been and are\narranged by the Lord into one form, in which there is full unanimity and\nconcord; and this could not possibly be, unless they were all, with\ntheir innumerable varieties, universally and individually under the\nguidance of one: these are what we here mean by varieties. But by\ndiversities we mean the opposites of those varieties, which exist in\nhell; for the inhabitants there are diametrically opposite to those in\nheaven; and hell, which consists of such, is kept together as a one by\nvarieties in themselves altogether contrary to the varieties in heaven,\nthus by perpetual diversities. From these considerations it is evident\nwhat is perceived by infinite variety and infinite diversity. The case\nis the same in marriages, namely, that there are infinite varieties with\nthose who are in conjugial love, and infinite varieties with those who\nare in adulterous love; and hence, that there are infinite diversities\nbetween the latter and the former. From these premises it follows, that\nthe varieties and diversities in marriages of every genus and species,\nwhether of a youth with a maiden, or of a youth with a widow, or of a\nwidower with a maiden, or of a widower with a widow exceed all number:\nwho can divide infinity into numbers?\n\n325. VIII. THE STATE OF A WIDOW IS MORE GRIEVOUS THAN THAT OF A WIDOWER.\nThe reasons for this are both external and internal; the external are\nsuch as all can comprehend; as: 1. That a widow cannot provide for\nherself and her family the necessaries of life, nor dispose of them when\nacquired, as a man can and as she previously did by and with her\nhusband. 2. That neither can she defend herself and her family as is\nexpedient; for, while she was a wife, her husband was her defence, and\nas it were her arm; and while she herself was her own (defence and arm),\nshe still trusted to her husband. 3. That of herself she is deficient of\ncounsel in such things as relate to interior wisdom and the prudence\nthence derived. 4. That a widow is without the reception of love, in\nwhich as a woman she is principled; thus she is in a state contrary to\nthat which was innate and induced by marriage. These external reasons,\nwhich are natural, have their origin from internal reasons also, which\nare spiritual, like all other things in the world and in the body;\nrespecting which see above, n. 220. Those external natural reasons are\nperceived from the internal spiritual reasons which proceed from the\nmarriage of good and truth, and principally from the following: that\ngood cannot provide or arrange anything but by truth; that neither can\ngood defend itself but by truth; consequently that truth is the defence\nand as it were the arm of good; that good without truth is deficient of\ncounsel, because it has counsel, wisdom, and prudence by means of truth.\nNow since by creation the husband is truth, and the wife the good\nthereof; or, what is the same thing, since by creation the husband is\nunderstanding, and the wife the love thereof, it is evident that the\nexternal or natural reasons, which aggravate the widowhood of a woman,\nhave their origin from internal or spiritual reasons. These spiritual\nreasons, together with natural, are meant by what is said of widows in\nseveral passages in the Word; as may be seen in the APOCALYPSE REVEALED,\nn. 764.\n\n       *       *       *       *       *\n\n326. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. After the\nproblem concerning the soul had been discussed and solved in the\ngymnasium, I saw them coming out in order: first came the chief teacher,\nthen the elders, in the midst of whom were the five youths who had given\nthe answers, and after these the rest. When they were come out they went\napart to the environs of the house, where there were piazzas surrounded\nby shrubs; and being assembled, they divided themselves into small\ncompanies, which were so many groups of youths conversing together on\nsubjects of wisdom, in each of which was one of the wise persons from\nthe orchestra. As I saw these from my apartment, I became in the spirit,\nand in that state I went out to them, and approached the chief teacher,\nwho had lately proposed the problem concerning the soul. On seeing me,\nhe said. \"Who are you? I was surprised as I saw you approaching in the\nway, that at one instant you came into my sight, and the next instant\nwent out of it; or that at one time I saw you, and suddenly I did not\nsee you: assuredly you are not in the same state of life that we are.\"\nTo this I replied, smiling, \"I am neither a player nor a _vertumnus_;\nbut I am alternate, at one time in your light, and at another in your\nshade; thus both a foreigner and a native.\" Hereupon the chief teacher\nlooked at me, and said, \"You speak things strange and wonderful: tell me\nwho you are.\" I said, \"I am in the world in which you have been, and\nfrom which you have departed, and which is called the natural world; and\nI am also in the world into which you have come, and in which you are,\nwhich is called the spiritual world. Hence I am in a natural state, and\nat the same time in a spiritual state; in a natural state with men of\nthe earth and in a spiritual state with you; and when I am in the\nnatural state, you do not see me, but when I am in the spiritual state,\nyou do; that such should be my condition, has been granted me by the\nLord. It is known to you, illustrious sir, that a man of the natural\nworld does not see a man of the spiritual world, nor _vice versa_;\ntherefore when I let my spirit into the body, you did not see me; but\nwhen I let it out of the body, you did see me. You have been teaching in\nthe gymnasium, that you are souls, and that souls see souls, because\nthey are human forms; and you know, that when you were in the natural\nworld, you did not see yourself or your souls in your bodies; and this\nis a consequence of the difference between what is spiritual and what is\nnatural.\" When he heard of the difference between what is spiritual and\nwhat is natural, he said, \"What do you mean by that difference? is it\nnot like the difference between what is more or less pure? for what is\nspiritual but that which is natural in a higher state of purity?\" I\nreplied, \"The difference is of another kind; it is like that between\nprior and posterior, which bear no determinate proportion to each other:\nfor the prior is in the posterior as the cause is in the effect; and the\nposterior is derived from the prior as the effect from its cause: hence,\nthe one does not appear to the other.\" To this the chief teacher\nreplied, \"I have meditated and ruminated upon this difference, but\nheretofore in vain; I wish I could perceive it.\" I said, \"You shall not\nonly perceive the difference between what is spiritual and what is\nnatural, but shall also see it.\" I then proceeded as follows: \"You\nyourself are in a spiritual state with your associate spirits, but in a\nnatural state with me; for you converse with your associates in the\nspiritual language, which is common to every spirit and angel, but with\nme in my mother tongue; for every spirit and angel, when conversing with\na man, speaks his peculiar language; thus French with a Frenchman,\nEnglish with an Englishman, Greek with a Greek, Arabic with an Arabian,\nand so forth. That you may know therefore the difference between what is\nspiritual and what is natural in respect to languages, make this\nexperiment; withdraw to your associates, and say something there: then\nretain the expressions, and return with them in your memory, and utter\nthem before me.\" He did so, and returned to me with those expressions in\nhis mouth, and uttered them; and they were altogether strange and\nforeign, such as do not occur in any language of the natural world. By\nthis experiment several times repeated, it was made very evident that\nall the spiritual world have the spiritual language, which has in it\nnothing that is common to any natural language, and that every man comes\nof himself into the use of that language after his decease. At the same\ntime also he experienced, that the sound of the spiritual language\ndiffers so far from the sound of natural language, that a spiritual\nsound, though loud, could not at all be heard by a natural man, nor a\nnatural sound by a spirit. Afterwards I requested the chief teacher and\nthe bystanders to withdraw to their associates, and write some sentence\nor other on a piece of paper, and then return with it to me, and read\nit. They did so, and returned with the paper in their hand; but when\nthey read it, they could not understand any part of it, as the writing\nconsisted only of some letters of the alphabet, with turns over them,\neach of which was significative of some particular sense and meaning:\nbecause each letter of the alphabet is thus significative, it is evident\nwhy the Lord is called Alpha and Omega. On their repeatedly withdrawing,\nand writing in the same manner, and returning to me, they found that\ntheir writing involved and comprehended innumerable things which no\nnatural writing could possibly express; and they were given to\nunderstand, that this was in consequence of the spiritual man's thoughts\nbeing incomprehensible and ineffable to the natural man, and such as\ncannot flow and be brought into any other writing or language. Then as\nsome present were unwilling to comprehend that spiritual thought so far\nexceeds natural thought, as to be respectively ineffable, I said to\nthem, \"Make the experiment; withdraw into your spiritual society, and\nthink on some subject, and retain your thoughts, and return, and express\nthem before me.\" They did so; but when they wanted to express the\nsubject thought of, they were unable; for they did not find any idea of\nnatural thought adequate to any idea of spiritual thought, consequently\nno words expressive of it; for ideas of thought are constituent of the\nwords of language. This experiment they repeated again and again;\nwhereby they were convinced that spiritual ideas are supernatural,\ninexpressible, ineffable, and incomprehensible to the natural man; and\non account of this their super-eminence, they said, that spiritual\nideas, or thoughts, as compared with natural, were ideas of ideas, and\nthoughts of thoughts; and that therefore they were expressive of\nqualities of qualities, and affections of affections; consequently that\nspiritual thoughts were the beginnings and origins of natural thoughts:\nhence also it was made evident that spiritual wisdom was the wisdom of\nwisdom, consequently that it was imperceptible to any wise man in the\nnatural world. It was then told them from the third heaven, that there\nis a wisdom still interior and superior, which is called celestial,\nbearing a proportion to spiritual wisdom like that which spiritual\nwisdom bears to natural, and that these descend by an orderly influx\naccording to the heavens from the divine wisdom of the Lord, which is\ninfinite.\n\n327. After this I said to the by-standers, \"You have seen from these\nthree experimental proofs what is the difference between spiritual and\nnatural, and also the reason why the natural man does not appear to the\nspiritual, nor the spiritual to the natural, although they are\nconsociated as to affections and thoughts, and thence as to presence.\nHence it is that, as I approached, at one time you, Sir, (addressing the\nchief teacher), saw me, and at another you did not.\" After this, a voice\nwas heard from the superior heaven to the chief teacher, saying, \"Come\nup hither;\" and he went up: and on his return, he said, that the angels,\nas well as himself, did not before know the differences between\nspiritual and natural, because there had never before been an\nopportunity of comparing them together, by any person's existing at the\nsame time in both worlds; and without such comparison and reference\nthose differences were not ascertainable.\n\n328. After this we retired, and conversing again on this subject, I\nsaid, \"Those differences originate solely in this circumstance of your\nexistence in the spiritual world, that you are in substantials and not\nin materials: and substantials are the beginning of materials. You are\nin principles and thereby in singulars; but we are in principiates and\ncomposites; you are in particulars, but we are in generals; and as\ngenerals cannot enter into particulars, so neither can natural things,\nwhich are material, enter into spiritual things which are substantial,\nany more than a ship's cable can enter into, or be drawn though, the eye\nof a fine needle; or than a nerve can enter or be let into one of the\nfibres of which it is composed, or a fibre into one of the fibrils of\nwhich it is composed: this also is known in the world: therefore herein\nthe learned are agreed, that there is no such thing as an influx of what\nis natural into what is spiritual, but of what is spiritual into what is\nnatural. This now is the reason why the natural man cannot conceive that\nwhich the spiritual man conceives, nor consequently express such\nconceptions; wherefore Paul calls what he heard from the third heaven\nineffable. Moreover, to think spiritually is to think abstractedly from\nspace and time, and to think naturally is to think in conjunction with\nspace and time; for in every idea of natural thought there is something\nderived from space and time, which is not the case with any spiritual\nidea; because the spiritual world is not in space and time, like the\nnatural world, but in the appearances of space and time. In this respect\nalso spiritual thoughts and perceptions differ from natural; therefore\nyou can think of the essence and omnipresence of God from eternity, that\nis, of God before the creation of the world, since you think of the\nessence of God from eternity abstracted from time, and of his\nomnipresence abstracted from space, and thus comprehend such things as\ntranscend the ideas of the natural man.\" I then related to them, how I\nonce thought of the essence and omnipresence of God from eternity, that\nis of God before the creation of the world; and that because I could not\nyet remove spaces and times from the ideas of my thought, I was brought\ninto anxiety; for the idea of nature entered instead of God: but it was\nsaid to me, \"Remove the ideas of space and time, and you will see.\" I\ndid so and then I saw; and from that time I was enabled to think of God\nfrom eternity, and not of nature from eternity; because God is in all\ntime without time, and in all space without space, whereas nature in all\ntime is in time, and in all space in space; and nature with her time and\nspace, must of necessity have a beginning and a birth, but not God who\nis without time, and space; therefore nature is from God, not from\neternity, but in time, that is, together with her time and space.\n\n329. After the chief teacher and the rest of the assembly had left me,\nsome boys who were also engaged in the gymnasian exercise, followed me\nhome, and stood near me for a little while as I was writing: and lo! at\nthat instant they saw a moth running upon my paper, and asked in\nsurprise what was the name of that nimble little creature? I said, \"It\nis called a moth; and I will tell you some wonderful things respecting\nit. This little animal contains in itself as many members and viscera as\nthere are in a camel, such as brains, hearts, pulmonary pipes, organs of\nsense, motion, and generation, a stomach, intestines, and several\nothers; and each of these organs consists of fibres, nerves,\nblood-vessels, muscles, tendons, membranes; and each of these of still\npurer parts, which escape the observation of the keenest eye.\" They then\nsaid that this little animal appeared to them just like a simple\nsubstance; upon which I said, \"There are nevertheless innumerable things\nwithin it. I mention these things that you may know, that the case is\nsimilar in regard to every object which appears before you as one,\nsimple and least, as well in your actions as in your affections and\nthoughts. I can assure you that every grain of thought, that every drop\nof your affection, is divisible _ad infinitum_: and that in proportion\nas your ideas are divisible, so you are wise. Know then, that every\nthing divided is more and more multiple, and not more and more simple;\nbecause what is continually divided approaches nearer and nearer to the\ninfinite, in which all things are infinitely. What I am now observing to\nyou is new and heretofore unheard of.\" When I concluded, the boys took\ntheir leave of me, and went to the chief teacher, and intreated him to\ntake an opportunity to propose in the gymnasium somewhat new and unheard\nof as a problem. He inquired, \"What?\" they said, \"That every thing\ndivided is more and more multiple, and not more and more simple; because\nit approaches nearer and nearer to the infinite, in which all things are\ninfinitely:\" and he pledged himself to propose it, and said, \"I see\nthis, because I have perceived that one natural idea contains\ninnumerable spiritual ideas; yea, that one spiritual idea contains\ninnumerable celestial ideas. Herein is grounded the difference between\nthe celestial wisdom of the angels of the third heaven, and the\nspiritual wisdom of the angels of the second heaven, and also the\nnatural wisdom of the angels of the last heaven and likewise of men.\"\n\n330. THE SECOND MEMORABLE RELATION. I once heard a pleasant discussion\nbetween some men respecting the female sex, whether it be possible for a\nwoman to love her husband, who constantly loves her own beauty, that is,\nwho loves herself from her form. They agreed among themselves first,\nthat women have two-fold beauty; one natural, which is that of the face\nand body, and the other spiritual which is that of the love and manners;\nthey agreed also, that these two kinds of beauty are often divided in\nthe natural world, and are always united in the spiritual world; for in\nthe latter world beauty is the form of the love and manners; therefore\nafter death it frequently happens that deformed women become beauties,\nand beautiful women become deformities. While the men were discussing\nthis point, there came some wives, and said, \"Admit of our presence;\nbecause what you are discussing, you have learned by science, but we are\ntaught it by experience; and you likewise know so little of the love of\nwives, that it scarcely amounts to any knowledge. Do you know that the\nprudence of the wives' wisdom consists in hiding their love from their\nhusbands in the inmost recess of their bosoms, or in the midst of their\nhearts?\" The discussion then proceeded; and the FIRST CONCLUSION made by\nthe men was, That every woman is willing to appear beautiful as to face\nand manners, because she is born an affection of love, and the form of\nthis affection is beauty; therefore a woman that is not desirous to be\nbeautiful, is not desirous to love and to be loved, and consequently is\nnot truly a woman. Hereupon the wives observed, \"The beauty of a woman\nresides in soft tenderness, and consequently in exquisite sensibility;\nhence comes the woman's love for the man, and the man's for the woman.\nThis possibly you do not understand.\" The SECOND CONCLUSION of the men\nwas, That a woman before marriage is desirous to be beautiful for the\nmen, but after marriage, if she be chaste, for one man only, and not for\nthe men. Hereupon the wives observed. \"When the husband has sipped the\nnatural beauty of the wife, he sees it no longer, but sees her spiritual\nbeauty; and from this he re-loves, and recalls the natural beauty, but\nunder another aspect.\" The THIRD CONCLUSION of their discussion was,\nThat if a woman after marriage is desirous to appear beautiful in like\nmanner as before marriage, she loves the men, and not a man: because a\nwoman loving herself from her beauty is continually desirous that her\nbeauty should be sipped; and as this no longer appears to her husband,\nas you observed, she is desirous that it may be sipped by the men to\nwhom it appears. It is evident that such a one has a love of the sex,\nand not a love of one of the sex. Hereupon the wives were silent; yet\nthey murmured, \"What woman is so void of vanity, as not to desire to\nseem beautiful to the men also, at the same time that she seems\nbeautiful to one man only?\" These things were heard by some wives from\nheaven, who were beautiful, because they were heavenly affections. They\nconfirmed the conclusions of the men; but they added, \"Let them only\nlove their beauty and its ornaments for the sake of their husbands, and\nfrom them.\"\n\n331. Those three wives being indignant that the three conclusions of the\nmen were confirmed by the wives from heaven, said to the men, \"You have\ninquired whether a woman that loves herself from her beauty, loves her\nhusband; we in our turn will therefore inquire whether a man who loves\nhimself from his intelligence, can love his wife. Be present and hear.\"\nThis was their FIRST CONCLUSION; No wife loves her husband on account of\nhis face, but on account of his intelligence in his business and\nmanners: know therefore, that a wife unites herself with a man's\nintelligence and thereby with the man: therefore if a man loves himself\non account of his intelligence, he withdraws it from the wife into\nhimself, whence comes disunion and not union: moreover to love his own\nintelligence is to be wise from himself, and this is to be insane;\ntherefore it is to love his own insanity. Hereupon the men observed,\n\"Possibly the wife unites herself with the man's strength or ability.\"\nAt this the wives smiled, saying, \"There is no deficiency of ability\nwhile the man loves the wife from intelligence; but there is if he loves\nher from insanity. Intelligence consists in loving the wife only: and in\nthis love there is no deficiency of ability; but insanity consists in\nnot loving the wife but the sex, and in this love there is a deficiency\nof ability. You comprehend this.\" The SECOND CONCLUSION was; We women\nare born into the love of the men's intelligence; therefore if the men\nlove their own intelligence, it cannot be united with its genuine love,\nwhich belongs to the wife; and if the man's intelligence is not united\nwith its genuine love, which belongs to the wife, it becomes insanity\ngrounded in haughtiness, and conjugial love becomes cold. What woman in\nsuch case can unite her love to what is cold; and what man can unite the\ninsanity of his haughtiness to the love of intelligence? But the men\nsaid, \"Whence has a man honor from his wife but by her magnifying his\nintelligence?\" The wives replied, \"From love, because love honors; and\nhonor cannot be separated from love, but love maybe from honor.\"\nAfterwards they came to this THIRD CONCLUSION; You seemed as if you\nloved your wives; and you do not see that you are loved by them, and\nthus that you re-love; and that your intelligence is a receptacle: if\ntherefore you love your intelligence in yourselves, it becomes the\nreceptacle of your love; and the love of _proprium_ (or self-hood),\nsince it cannot endure an equal, never becomes conjugial love; but so\nlong as it prevails, so long it remains adulterous. Hereupon the men\nwere silent; nevertheless they murmured, \"What is conjugial love?\" Some\nhusbands in heaven heard what passed, and confirmed thence the three\nconclusions of the wives.\n\n       *       *       *       *       *\n\nON POLYGAMY.\n\n332. The reason why polygamical marriages are absolutely condemned by\nthe Christian world cannot be clearly seen by any one, whatever powers\nof acute and ingenious investigation he may possess, unless he be\npreviously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THAT\nTHIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THE\nLORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITS\nFELICITIES. Unless these knowledges precede, and as it were lay the\nfirst stone, it is in vain for the mind to desire to draw from the\nunderstanding any reasons for the condemnation of polygamy by the\nChristian world, which should be satisfactory, and on which it may\nfirmly stand, as a house upon its stone or foundation. It is well known,\nthat the institution of monogamical marriage is founded on the Word of\nthe Lord, \"_That whosoever putteth away his wife, except on account of\nwhoredom, and marrieth another, committeth adultery; and that from the\nbeginning, or from the first establishment of marriages, it was\n(ordained), that two should become one flesh; and that man should not\nseparate what God hath joined together_,\" Matt. xix. 3-12. But although\nthe Lord spake these words from the divine law inscribed on marriages,\nstill if the understanding cannot support that law by some reason of its\nown, it may so warp it by the turnings and windings to which it is\naccustomed, and by sinister interpretations, as to render its principle\nobscure and ambiguous, and at length affirmative negative;--affirmative,\nbecause it is also grounded in the civil law; and negative, because it\nis not grounded in a rational view of those words. Into this principle\nthe human mind will fall, unless it be previously instructed respecting\nthe above-mentioned knowledges, which may be serviceable to the\nunderstanding as introductory to its reasons: these knowledges are, that\nthere exists a love truly conjugial; that this love can only possibly\nexist between two; nor between two, except from the Lord alone; and that\ninto this love is inserted heaven with all its felicities. But these,\nand several other particulars respecting the condemnation of polygamy by\nthe Christian world, we will demonstrate in the following order: I.\n_Love truly conjugial can only exist with one wife, consequently neither\ncan friendship, confidence, ability truly conjugial, and such\nconjunction of minds that two may be one flesh._ II. _Thus celestial\nblessednesses, spiritual satisfactions, and natural delights, which from\nthe beginning were provided for those who are in love truly conjugial,\ncan only exist with one wife._ III. _All those things can only exist\nfrom the Lord alone; and they do not exist with any but those who come\nto him alone, and at the same time live according to his commandments._\nIV. _Consequently, love truly conjugial, with its felicities, can only\nexist with those who are of the Christian church._ V. _Therefore a\nChristian is not allowed to marry more than one wife._ VI. _If a\nChristian marries several wives, he commits not only natural but also\nspiritual adultery._ VII. _The Israelitish nation was permitted to marry\nseveral wives, because they had not the Christian church, and\nconsequently love truly conjugial could not exist with them._ VIII. _At\nthis day the Mahometans are permitted to marry several wives, because\nthey do not acknowledge the Lord Jesus Christ to be one with Jehovah the\nFather, and thereby to be the God of heaven and earth; and hence they\ncannot receive love truly conjugial._ IX. _The Mahometan heaven is out\nof the Christian heaven and is divided into two heavens, the inferior\nand the superior; and only those are elevated into their superior heaven\nwho renounce concubines and live with one wife, and acknowledge our Lord\nas equal to God the Father, to whom is given dominion over heaven and\nearth._ X. _Polygamy is lasciviousness._ XI. _Conjugial chastity,\npurity, and sanctity, cannot exist with polygamists._ XII. _Polygamists,\nso long as they remain such, cannot become spiritual._ XIII. _Polygamy\nis not sin with those who live in it from a religious notion._ XIV.\n_That polygamy is not sin with those who are in ignorance respecting the\nLord._ XV. _That of these, although polygamists, such are saved as\nacknowledge God, and from a religious notion live according to the civil\nlaws of justice._ XVI. _But none either of the latter or of the former\ncan be associated with the angels in the Christian heavens._ We proceed\nto an explanation of each article.\n\n333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLY\nNEITHER CAN FRIENDSHIP, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH A\nCONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love truly\nconjugial is at this day so rare as to be generally unknown, is a\nsubject which has been occasionally inquired into above; that\nnevertheless such love actually exists, was demonstrated in its proper\nchapter, and occasionally in following chapters. But apart from such\ndemonstration, who does not know that there is such a love, which, for\nexcellency and satisfaction, is paramount to all other loves, so that\nall other loves in respect to it are of little account? That it exceeds\nself-love, the love of the world, and even the love of life, experience\ntestifies in a variety of cases. Have there not been, and are there not\nstill, instances of men, who for a woman, the dear and desired object of\ntheir wishes, prostrate themselves on their knees, adore her as a\ngoddess, and submit themselves as the vilest slaves to her will and\npleasure? a plain proof that this love exceeds the love of self. Have\nthere not been, and are there not still instances of men, who for such a\nwoman, make light of wealth, yea of treasures presented in prospect, and\nare also prodigal of those which they possess? a plain proof that this\nlove exceeds the love of the world. Have there not been, and are there\nnot still, instances of men who for such a woman, account life itself as\nworthless, and desire to die rather than be disappointed in their\nwishes, as is evidenced by the many fatal combats between rival lovers\non such occasions? a plain proof that this love exceeds the love of\nlife. Lastly, have there not been, and are there not still, instances of\nmen, who for such a woman, have gone raving mad in consequence of being\ndenied a place in her favor? From such a commencement of this love in\nseveral cases, who cannot rationally conclude, that, from its essence,\nit holds supreme dominion over every other love; and that the man's soul\nin such case is in it, and promises itself eternal blessedness with the\ndear and desired object of its wishes? And who can discover, let him\nmake what inquiry he pleases, any other cause of this than that he has\ndevoted his soul and heart to one woman? for if the lover, while he is\nin that state, had the offer made him of choosing out of the whole sex\nthe worthiest, the richest, and the most beautiful, would he not despise\nthe offer, and adhere to her whom he had already chosen, his heart being\nriveted to her alone? These observations are made in order that you may\nacknowledge, that conjugial love of such super-eminence exists, while\none of the sex alone is loved. What understanding which with quick\ndiscernment attends to a chain of connected reasonings, cannot hence\nconclude, that if a lover from his inmost soul constantly persisted in\nlove to that one, he would attain those eternal blessednesses which he\npromised himself before consent, and promises in consent? That he also\ndoes attain them if he comes to the Lord, and from him lives a life of\ntrue religion, was shewn above. Who but the Lord enters the life of man\nfrom a superior principle, and implants therein internal celestial joys,\nand transfers them to the derivative principles which follow in order;\nand the more so, while at the same time he also bestows an enduring\nstrength or ability? It is no proof that such love does not exist, or\ncannot exist, to urge that it is not experienced in one's self, and in\nthis or that person.\n\n334. Since love truly conjugial unites the souls and hearts of two\npersons, therefore also it is united with friendship, and by friendship\nwith confidence, and makes each conjugial, and so exalts them above\nother friendships and confidences, that as that love is the chief love,\nso also that friendship and that confidence are the chief: that this is\nthe case also with ability, is plain from several reasons, some of which\nare discovered in the SECOND MEMORABLE RELATION that follows this\nchapter; and from this ability follows the endurance of that love. That\nby love truly conjugial two consorts become one flesh, was shewn in a\nseparate chapter, from n. 156-183.\n\n335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATISFACTIONS, AND\nNATURAL DELIGHTS, WHICH FROM THE BEGINNING WERE PROVIDED FOR THOSE WHO\nARE IN LOVE TRULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They are\ncalled celestial blessednesses, spiritual satisfactions, and natural\ndelights, because the human mind is distinguished into three regions, of\nwhich the highest is called celestial, the second spiritual, and the\nthird natural; and those three regions, with such as are principled in\nlove truly conjugial, are open, and influx follows in order according to\nthe openings. And as the pleasantnesses of that love are most eminent in\nthe highest regions, they are perceived as blessednesses, and as in the\nmiddle region they are less eminent, they are perceived as\nsatisfactions, and lastly, in the lowest region, as delights: that there\nare such blessednesses, satisfactions, and delights, and that they are\nperceived and felt, appears from the MEMORABLE RELATIONS in which they\nare described. The reason why all those happinesses were from the\nbeginning provided for those who are principled in love truly conjugial,\nis, because there is an infinity of all blessednesses in the Lord, and\nhe is divine love; and it is the essence of love to desire to\ncommunicate all its goods to another whom it loves; therefore together\nwith man he created that love, and inserted in it the faculty of\nreceiving and perceiving those blessednesses. Who is of so dull and\ndoting an apprehension as not to be able to see, that there is some\nparticular love into which the Lord has collected all possible\nblessings, satisfactions, and delights?\n\n336. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORD ALONE; AND THEY\nDO NOT EXIST WITH ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVE\nACCORDING TO HIS COMMANDMENTS. This has been proved above in many\nplaces; to which proofs it may be expedient to add, that all those\nblessings, satisfactions, and delights can only be given by the Lord,\nand therefore no other is to be approached. What other can be\napproached, when by him all things were made which are made, John i. 3;\nwhen he is the God of heaven and earth, Matt, xxviii. 18: when no\nappearance of God the father was ever seen, or his voice heard, except\nthrough him, John i. 18; chap. v. 37; chap. xiv. 6-11? From these and\nvery many other passages in the Word, it is evident that the marriage of\nlove and wisdom, or of good and truth, from which alone all marriages\nderive their origin, proceeds from him alone. Hence it follows, that the\nabove love with its felicities exists with none but those who come to\nhim; and the reason why it exists with those who live according to his\ncommandments, is, because he is conjoined with them by love, John xiv.\n21-24.\n\n337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLY\nEXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason why\nconjugial love, such as was described in its proper chapter, n. 57-73,\nand in the following chapters, thus such as it is in its essence, exists\nonly with those who are of the Christian church, is, because that love\nis from the Lord alone, and the Lord is not so known elsewhere as that\nhe can be approached as God; also because that love is according to the\nstate of the church with every one, n. 130, and the genuine state of the\nchurch is from no other source than from the Lord, and thus is with none\nbut those who receive it from him. That these two principles are the\nbeginnings, introductions, and establishments of that love, has been\nalready confirmed by such abundance of evident and conclusive reasons,\nthat it is altogether needless to say any thing more on the subject. The\nreason why conjugial love is nevertheless rare in the Christian world,\nn. 58-59, is, because few in that world approach the Lord, and among\nthose there are some who indeed believe the church, but do not live\naccordingly; besides other circumstances which are unfolded in the\nAPOCALYPSE REVEALED, where the present state of the Christian church is\nfully described. But nevertheless it is an established truth, that love\ntruly conjugial can only exist with those who are of the Christian\nchurch; therefore also from this ground polygamy is in that church\naltogether rejected and condemned: that this also is of the divine\nprovidence of the Lord, appears very manifest to those who think justly\nconcerning providence.\n\n338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONE\nWIFE. This follows as a conclusion from the confirmation of the\npreceding articles; to which this is to be added, that the genuine\nconjugial principle is more deeply inserted into the minds of\nChristians, than of the Gentiles who have embraced polygamy; and that\nhence the minds of Christians are more susceptible of that love than the\nminds of polygamists; for that conjugial principle is inserted in the\ninteriors of the minds of Christians, because they acknowledge the Lord\nand his divine principle, and in the exteriors of their minds by civil\nlaws.\n\n339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLY\nNATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marries\nseveral wives, commits natural adultery, is agreeable to the Lord's\nwords, \"_That it is not lawful to put away a wife, because from the\nbeginning they were created to be one flesh; and that he who putteth\naway a wife without just cause, and marrieth another, committeth\nadultery_.\" Matt. xix. 3-12; thus still more does he commit adultery who\ndoes not put away his wife, but, while retaining her, connects himself\nwith another. This law enacted by the Lord respecting marriages, has its\ninternal ground in spiritual marriage; for whatever the Lord spoke was\nin itself spiritual; which is meant by this declaration, \"_The words\nthat I speak unto you are spirit and are life_,\" John vi. 63. The\nspiritual (sense) contained therein is this, that by polygamical\nmarriage in the Christian world, the marriage of the Lord and the Church\nis profaned; in like manner the marriage of good and truth; and still\nmore the Word, and with the Word the church; and the profanation of\nthose things is spiritual adultery. That the profanation of the good and\ntruth of the church derived from the Word corresponds to adultery, and\nhence is spiritual adultery; and that the falsification of good and\ntruth has alike correspondence, but in a less degree, may be seen\nconfirmed in the APOCALYPSE REVEALED, n. 134. The reason why by\npolygamical marriages among Christians the marriage of the Lord and the\nchurch is profaned, is, because there is a correspondence between that\ndivine marriage and the marriages of Christians; concerning which, see\nabove, n. 83-102; which correspondence entirely perishes, if one wife is\njoined to another; and when it perishes, the married man is no longer a\nChristian. The reason why by polygamical marriages among Christians the\nmarriage of good and truth is profaned, is because from this spiritual\nmarriage are derived marriages in the world; and the marriages of\nChristians differ from those of other nations in this respect, that as\ngood loves truth, and truth good, and are a one, so it is with a wife\nand a husband; therefore if a Christian should join one wife to another,\nhe would rend asunder in himself that spiritual marriage; consequently\nhe would profane the origin of his marriage, and would thereby commit\nspiritual adultery. That marriages in the world are derived from the\nmarriage of good and truth, may be seen above, n. 116-131. The reason\nwhy a Christian by polygamical marriage would profane the Word and the\nchurch, is, because the Word considered in itself is the marriage of\ngood and truth, and the church in like manner, so far as this is derived\nfrom the Word; see above, n. 128-131. Now since a Christian is\nacquainted with the Lord, possesses the Word, and has also the church\nfrom the Lord by the Word, it is evident that he, much more than one who\nis not a Christian, has the faculty of being capable of being\nregenerated, and thereby of becoming spiritual, and also of attaining to\nlove truly conjugial; for these things are connected together. Since\nthose Christians who marry several wives, commit not only natural but\nalso at the same time spiritual adultery, it follows that the\ncondemnation of Christian polygamists after death is more grievous than\nthat of those who commit only natural adultery. Upon inquiring into\ntheir state after death, I received for answer, that heaven is\naltogether closed in respect to them; that they appear in hell as lying\nin warm water in the recess of a bath, and that they thus appear at a\ndistance, although they are standing on their feet, and walking, which\nis in consequence of their intestine frenzy; and that some of them are\nthrown into whirlpools in the borders of the worlds.\n\n340. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARRY SEVERAL WIVES,\nBECAUSE THEY HAD NOT THE CHRISTIAN CHURCH, AND CONSEQUENTLY LOVE TRULY\nCONJUGIAL COULD NOT EXIST WITH THEM. There are some at this day who are\nin doubt respecting the institution relative to monogamical marriages,\nor those of one man with one wife, and who are distracted by opposite\nreasonings on the subject; being led to suppose that because polygamical\nmarriages were openly permitted in the case of the Israelitish nation\nand its kings, and in the case of David and Solomon, they are also in\nthemselves permissible to Christians; but such persons have no distinct\nknowledge respecting the Israelitish nation and the Christian, or\nrespecting the externals and internals of the church, or respecting the\nchange of the church from external to internal by the Lord; consequently\nthey know nothing from interior judgment respecting marriages. In\ngeneral it is to be observed, that a man is born natural in order that\nhe may be made spiritual; and that so long as he remains natural, he is\nin the night, and as it were asleep as to spiritual things; and that in\nthis case he does not even know the difference between the external\nnatural man and the internal spiritual. That the Christian church was\nnot with the Israelitish nation, is known from the Word; for they\nexpected the Messiah, as they still expect him, who was to exalt them\nabove all other nations and people in the world: if therefore they had\nbeen told, and were still to be told, that the Messiah's kingdom is over\nthe heavens, and thence over all nations, they would have accounted it\nan idle tale; hence they not only did not acknowledge Christ or the\nMessiah, our Lord, when he came into the world, but also barbarously\ntook him away out of the world. From these considerations it is evident,\nthat the Christian church was not, with that nation, as neither is it at\nthis day; and those with whom the Christian church is not, are natural\nmen both externally and internally: to such persons polygamy is not\nhurtful, since it is inherent in the natural man; for, in regard to love\nin marriages, the natural man perceives nothing but what has relation to\nlust. This is meant by these words of the Lord, \"_That Moses, because of\nthe HARDNESS OF THEIR HEARTS, suffered them to put away their wives: but\nthat from the beginning it was not so_,\" Matt. xix. 8. He says that\nMoses permitted it, in order that it may be known that it was not the\nLord (who permitted it). But that the Lord taught the internal spiritual\nman, is known from his precepts, and from the abrogation of the rituals\nwhich served only for the use of the natural man; from his precepts\nrespecting washing, as denoting the purification of the internal man,\nMatt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respecting\nadultery, as denoting cupidity of the will, Matt. v. 28; respecting the\nputting away of wives, as being unlawful, and respecting polygamy, as\nnot being agreeable to the divine law, Matt. xix. 3-9. These and several\nother things relating to the internal principle and the spiritual man,\nthe Lord taught, because he alone opens the internals of human minds,\nand makes them spiritual, and implants these spiritual principles in the\nnatural, that these also may partake of a spiritual essence: and this\neffect takes place if he is approached, and the life is formed according\nto his command merits, which in a summary are, to believe on him, and to\nshun evils because they are of and from the devil; also to do good\nworks, because they are of the Lord and from the Lord; and in each case\nfor the man to act as from himself, and at the same time to believe that\nall is done by the Lord through him. The essential reason why the Lord\nopens the internal spiritual man, and implants this in the external\nnatural man, is, because every man thinks and acts naturally, and\ntherefore could not perceive any thing spiritual, and receives it in his\nnatural principle, unless the Lord had assumed the human natural, and\nhad made this also divine. From these considerations now it appears a\ntruth that the Israelitish nation was permitted to marry several wives,\nbecause the Christian church was not with them.\n\n341. VIII. AT THIS DAY THE MAHOMETANS ARE PERMITTED TO MARRY SEVERAL\nWIVES, BECAUSE THEY DO NOT ACKNOWLEDGE THE LORD JESUS CHRIST TO BE ONE\nWITH JEHOVAH THE FATHER, AND THEREBY TO BE THE GOD OF HEAVEN AND EARTH,\nAND HENCE CANNOT RECEIVE LOVE TRULY CONJUGIAL. The Mahometans, in\nconformity to the religion which Mahomet gave them, acknowledge Jesus\nChrist to be the Son of God and a grand prophet, and that he was sent\ninto the world by God the Father to teach mankind; but not that God the\nFather and he are one, and that his divine and human (principle) are one\nperson, united as soul and body, agreeably to the faith of all\nChristians as grounded in the Athanasian Creed; therefore the followers\nof Mahomet could not acknowledge our Lord to be any God from eternity,\nbut only to be a perfect natural man; and this being the opinion\nentertained by Mahomet, and thence by his disciples, and they knowing\nthat God is one, and that that God is he who created the universe,\ntherefore they could do no other than pass by our Lord in their worship;\nand the more so, because they declare Mahomet also to be a grand\nprophet; neither do they know what the Lord taught. It is owing to this\ncause, that the interiors of their minds, which in themselves are\nspiritual, could not be opened: that the interiors of the mind are\nopened by the Lord alone, may be seen just above, n. 340. The genuine\ncause why they are opened by the Lord, when he is acknowledged to be the\nGod of heaven and earth, and is approached, and with those who live\naccording to his commandments, is, because otherwise there is no\nconjunction, and without conjunction there is no reception. Man is\nreceptible of the Lord's presence and of conjunction with him. To come\nto him causes presence, and to live according to his commandments causes\nconjunction; his presence alone is without reception, but presence and\nconjunction together are with reception. On this subject I will impart\nthe following new information from the spiritual world. Every one in\nthat world, when he is thought of, is brought into view as present; but\nno one is conjoined to another except from the affection of love; and\nthis is insinuated by doing what he requires, and what is pleasing to\nhim. This circumstance, which is common in the spiritual world, derives\nits origin from the Lord, who, in this same manner, is present and is\nconjoined. The above observations are made in order to shew, that the\nMahometans are permitted to marry several wives, because love truly\nconjugial, which subsists only between one man and one wife, was not\ncommunicable to them; since from their religious tenets they did not\nacknowledge the Lord to be equal to God the Father, and so to be the God\nof heaven and earth. That conjugial love with every one is according to\nthe state of the church, may be seen above, at n. 130, and in several\nother places.\n\n342. IX. THE MAHOMETAN HEAVEN IS OUT OF THE CHRISTIAN HEAVEN AND IS\nDIVIDED INTO TWO HEAVENS, THE INFERIOR AND THE SUPERIOR; AND ONLY THOSE\nARE ELEVATED INTO THEIR SUPERIOR HEAVEN WHO RENOUNCE CONCUBINES AND LIVE\nWITH ONE WIFE, AND ACKNOWLEDGE OUR LORD AS EQUAL TO GOD THE FATHER, TO\nWHOM IS GIVEN DOMINION OVER HEAVEN AND EARTH. Before we speak\nparticularly to each of these points, it may be expedient to premise\nsomewhat concerning the divine providence of the Lord in regard to the\nrise of Mahometanism. That this religion is received by more kingdoms\nthan the Christian religion, may possibly be a stumbling-block to those\nwho, while thinking of the divine providence, at the same time believe\nthat no one can be saved that is not born a Christian; whereas the\nMahometan religion is no stumbling-block to those who believe that all\nthings are of the divine providence. These inquire in what respect the\ndivine providence is manifested in the Mahometan religion; and they so\ndiscover in it this, that the Mahometan religion acknowledges our Lord\nto be the Son of God, the wisest of men, and a grand prophet, who came\ninto the world to instruct mankind; but since the Mahometans have made\nthe Koran the book of their religion, and consequently think much of\nMahomet who wrote it, and pay him a degree of worship, therefore they\nthink little respecting our Lord. In order to shew more fully that the\nMahometan religion was raised up by the Lord's divine providence to\ndestroy the idolatries of several nations, we will give a detail of the\nsubject, beginning with the origin of idolatries. Previous to the\nMahometan religion idolatrous worship prevailed throughout the whole\nworld; because the churches before the Lord's coming were all\nrepresentative; such also was the Israelitish church, in which the\ntabernacle, the garments of Aaron, the sacrifices, all things belonging\nto the temple at Jerusalem, and also the statutes, were representative.\nThe ancients likewise had the science of correspondences, which is also\nthe science of representations, the very essential science of the wise,\nwhich was principally cultivated by the Egyptians, whence their\nhieroglyphics were derived. From that science they knew what was\nsignified by animals and trees of every kind, likewise by mountains,\nhills, rivers, fountains, and also by the sun, the moon, and the stars:\nby means of this science also they had a knowledge of spiritual things;\nsince things represented, which were such as relate to the spiritual\nwisdom of the angels, were the origins (of those which represent). Now\nsince all their worship was representative, consisting of mere\ncorrespondences, therefore they celebrated it on mountains and hills,\nand also in groves and gardens; and on this account they sanctified\nfountains, and in their adorations turned their faces to the rising sun:\nmoreover they made graven horses, oxen, calves, and lambs; yea, birds,\nfishes, and serpents; and these they set in their houses and other\nplaces, in order, according to the spiritual things of the church to\nwhich they corresponded, or which they represented. They also set\nsimilar images in their temples, as a means of recalling to their\nremembrance the holy things of worship which they signified. In process\nof time, when the science of correspondences was forgotten, their\nposterity began to worship the very graven images as holy in themselves,\nnot knowing that the ancients, their fathers, did not see anything holy\nin them, but only that according to correspondences they represented and\nthence signified holy things. Hence arose the idolatries which\noverspread the whole globe, as well Asia with its islands, as Africa and\nEurope. To the intent that all those idolatries might be eradicated, it\ncame to pass of the Lord's divine providence, that a new religion,\naccommodated to the genius of the orientals, took its rise; in which\nsomething from each testament of the Word was retained, and which taught\nthat the Lord had come into the world, and that he was a grand prophet,\nthe wisest of all, and the Son of God. This was effected by means of\nMahomet, from whom that religion took its name. From these\nconsiderations it is manifest, that this religion was raised up of the\nLord's divine providence, and accommodated, as we have observed, to the\ngenius of the orientals, to the end that it might destroy the idolatries\nof so many nations, and might give its professors some knowledge of the\nLord, before they came into the spiritual world, as is the case with\nevery one after death. This religion would not have been received by so\nmany nations, neither could it have eradicated their idolatries, unless\nit had been made agreeable to their ideas; especially unless polygamy\nhad been permitted; since without such permission, the orientals would\nhave burned with the fire of filthy adultery more than the Europeans,\nand would have perished.\n\n343. The Mahometans also have their heaven; for all in the universe, who\nacknowledge a God, and from a religious notion shuns evils as sins\nagainst him, are saved. That the Mahometan heaven is distinguished into\ntwo, the inferior and the superior, I have heard from themselves: and\nthat in the inferior heaven they live with several wives and concubines\nas in the world; but that those who renounce concubines and live with\none wife, are elevated into the superior heaven. I have heard also that\nit is impossible for them to think of our Lord as one with the Father;\nbut that it is possible for them to think of him as his equal, and that\nhe has dominion over heaven and earth, because he is his Son; therefore\nsuch of them as are elevated by the Lord into their superior heaven,\nhold this belief.\n\n344. On a certain time I was led to perceive the quality of the heat of\nconjugial love with polygamists. I was conversing with one who\npersonated Mahomet. Mahomet himself is never present, but some one is\nsubstituted in his place, to the end that those who are lately deceased\nmay as it were see him. This substitute, after I had been talking with\nhim at a distance, sent me an ebony spoon and other things, which were\nproofs that they came from him; at the same time a communication was\nopened for the heat of their conjugial love in that place, which seemed\nto me like the warm stench of a bath; whereupon I turned myself away,\nand the communication was closed.\n\n345. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this is, because its\nlove is divided among several, and is the love of the sex, and the love\nof the external or natural man, and thus is not conjugial love, which\nalone is chaste. It is well known that polygamical love is divided among\nseveral, and divided love is not conjugial love, which cannot be divided\nfrom one of the sex; hence the former love is lascivious, and polygamy\nis lasciviousness. Polygamical love is the love of the sex, differing\nfrom it only in this respect, that it is limited to a number, which the\npolygamist may determine, and that it is bound to the observance of\ncertain laws enacted for the public good; also that it is allowed to\ntake concubines at the same time as wives; and thus, as it is the love\nof the sex, it is the love of lasciviousness. The reason why polygamical\nlove is the love of the external or natural man is, because it is\ninherent in that man; and whatever the natural man does from himself is\nevil, from which he cannot be released except by elevation into the\ninternal spiritual man, which is effected solely by the Lord; and evil\nrespecting the sex, by which the natural man is influenced, is whoredom;\nbut since whoredom is destructive of society, instead thereof was\ninduced its likeness, which is called polygamy. Every evil into which a\nman is born from his parents, is implanted in his natural man, but not\nany in his spiritual man; because into this he is born from the Lord.\nFrom what has now been adduced, and also from several other reasons, it\nmay evidently be seen, that polygamy is lasciviousness.\n\n346. XI. CONJUGIAL CHASTITY, PURITY, AND SANCTITY CANNOT EXIST WITH\nPOLYGAMISTS. This follows from what has been just now proved, and\nevidently from what was demonstrated in the chapter ON THE CHASTE\nPRINCIPLE AND THE NON-CHASTE; especially from these articles of that\nchapter, namely, that a chaste, pure, and holy principle is predicated\nonly of monogamical marriages, or of the marriage of one man with one\nwife, n. 141; also, that love truly conjugial is essential chastity, and\nthat hence all the delights of that love, even the ultimate, are chaste,\nn. 143, 144; and moreover from what was adduced in the chapter ON LOVE\nTRULY CONJUGIAL, namely, that love truly conjugial, which is that of one\nman with one wife, from its origin and correspondence, is celestial,\nspiritual, holy, and clean above every other love, n. 64. Now since\nchastity, purity, and sanctity exist only in love truly conjugial, it\nfollows, that it neither does nor can exist in polygamical love.\n\n347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, CANNOT BECOME\nSPIRITUAL. To become spiritual is to be elevated out of the natural,\nthat is, out of the light and heat of the world, into the light and heat\nof heaven. Respecting this elevation no one knows anything but he that\nis elevated; nevertheless the natural man, although not elevated,\nperceives no other than that he is; because he can elevate his\nunderstanding into the light of heaven, and think and talk spiritually,\nlike the spiritual man; but if the will does not at the same time follow\nthe understanding to its altitude, he is still not elevated; for he does\nnot remain in that elevation, but in a short time lets himself down to\nhis will, and there fixes his station. It is said the will, but it is\nthe love that is meant at the same time; because the will is the\nreceptacle of the love; for what a man loves, that he wills. From these\nfew considerations it may appear, that a polygamist, so long as he\nremains such, or what is the same, a natural man, so long as he remains\nsuch, cannot be made spiritual.\n\n348. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN IT FROM A\nRELIGIOUS NOTION. All that which is contrary to religion is believed to\nbe sin, because it is contrary to God; and on the other hand, all that\nwhich agrees with religion, is believed not to be sin, because it agrees\nwith God; and as polygamy existed with the sons of Israel from a\nprinciple of religion, and exists at this day with the Mahometans, it\ncould not, and cannot, be imputed to them as sin. Moreover, to prevent\nits being sin to them, they remain natural, and do not become spiritual;\nand the natural man cannot see that there is any sin in such things as\nbelong to the received religion: this is seen only by the spiritual man.\nIt is on this account, that although the Mahometans are taught by the\nKoran to acknowledge our Lord as the Son of God, still they do not come\nto him, but to Mahomet; and so long they remain natural, and\nconsequently do not know that there is in polygamy any evil, or indeed\nany lasciviousness. The Lord also saith, \"_If ye were blind ye would not\nhave sin; but now ye say, We see, therefore your sin remaineth_,\" John\nix. 41. Since polygamy cannot convict them of sin, therefore after death\nthey have their heavens, n. 342, 343; and their joys there according to\nlife.\n\n349. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE RESPECTING\nTHE LORD. This is, because love truly conjugial is from the Lord alone,\nand cannot be imparted by the Lord to any but those who know him,\nacknowledge him, believe on him, and live the life which is from him;\nand those to whom that love cannot be imparted know no other than that\nthe love of the sex and conjugial love are the same thing; consequently\nalso polygamy. Moreover, polygamists, who know nothing of the Lord,\nremain natural: for a man (_homo_) is made spiritual only from the Lord;\nand that is not imputed to the natural man as sin, which is according to\nthe laws of religion and at the same time of society: he also acts\naccording to his reason; and the reason of the natural man is in mere\ndarkness respecting love truly conjugial; and this love in excellence is\nspiritual. Nevertheless the reason of polygamists is taught from\nexperience, that both public and private peace require that promiscuous\nlust in general should be restrained, and be left to every one within\nhis own house: hence comes polygamy.\n\n350. It is well known, that a man (_homo_) by birth is viler than the\nbeasts. All the beasts are born into the knowledges corresponding to the\nlove of their life; for as soon as they are born, or are hatched from\nthe egg, they see, hear, walk, know their food, their dam, their friends\nand foes; and soon after this they show attention to the sex, and to the\naffairs of love, and also to the rearing of their offspring. Man alone,\nat his birth, knows nothing of this sort; for no knowledge is connate to\nhim; he has only the faculty and inclination of receiving those things\nwhich relate to knowledge and love; and if he does not receive these\nfrom others, he remains viler than a beast. That man is born in this\ncondition, to the end that he may attribute nothing to himself, but to\nothers, and at length every thing of wisdom and of the love thereof to\nGod alone, and may hence become an image of God, see the MEMORABLE\nRELATION, n. 132-136. From these considerations it follows, that a man\nwho does not learn from others that the Lord has come into the world,\nand that he is God, and has only acquired some knowledge respecting\nreligion and the laws of his country, is not in fault if he thinks no\nmore of conjugial love than of the love of the sex, and if he believes\npolygamical love to be the only conjugial love. The Lord leads such\npersons in their ignorance; and by his divine auspices providently\nwithdraws from the imputation of guilt those who, from a religious\nnotion, shun evils as sins, to the end that they may be saved; for every\nman is born for heaven, and no one for hell; and every one comes into\nheaven (by influence) from the Lord, and into hell (by influence) from\nhimself.\n\n351. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ARE SAVED AS ACKNOWLEDGE A\nGOD, AND FROM A RELIGIOUS NOTION LIVE ACCORDING TO THE CIVIL LAWS OF\nJUSTICE. All throughout the world who acknowledge a God and live\naccording to the civil laws of justice from a religious notion, are\nsaved. By the civil laws of justice we mean such precepts as are\ncontained in the Decalogue, which forbid murder, theft, adultery, and\nfalse witness. These precepts are the civil laws of justice in all the\nkingdoms of the earth; for without them no kingdom could subsist. But\nsome are influenced in the practice of them by fear of the penalties of\nthe law, some by civil obedience, and some also by religion; these last\nare saved, because in such case God is in them; and every one, in whom\nGod is, is saved. Who does not see, that among the laws given to the\nsons of Israel, after they had left Egypt, were those which forbid\nmurder, adultery, theft, and false witness, since without those laws\ntheir communion or society could not subsist? and yet these laws were\npromulgated by Jehovah God upon Mount Sinai with a stupendous miracle:\nbut the cause of their being so promulgated was, that they might be also\nlaws of religion, and thus that the people might practise them not only\nfor the sake of the good of society, but also for the sake of God, and\nthat when they practised them from a religious notion for the sake of\nGod, they might be saved. From these considerations it may appear, that\nthe pagans, who acknowledge a God, and live according to the civil laws\nof justice, are saved; since it is not their fault that they know\nnothing of the Lord, consequently nothing of the chastity of the\nmarriage with one wife. For it is contrary to the divine justice to\ncondemn those who acknowledge a God, and from their religion practise\nthe laws of justice, which consist in shunning evils because they are\ncontrary to God, and in doing what is good because it is agreeable to\nGod.\n\n352. XVI. BUT NONE EITHER OF THE LATTER OR OF THE FORMER CAN BE\nASSOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVENS. The reason of this\nis, because in the Christian heavens there are celestial light, which is\ndivine truth, and celestial heat, which is divine love; and these two\ndiscover the quality of goods and truths, and also of evils and falses;\nhence, there is no communication between the Christian and the Mahometan\nheavens, and in like manner between the heavens of the Gentiles. If\nthere were a communication, none could have been saved but those who\nwere in celestial light and at the same time in celestial heat from the\nLord; yea neither would these be saved if there was a conjunction of the\nheavens: for in consequence of conjunction all the heavens would so far\nfall to decay that the angels would not be able to subsist; for an\nunchaste and lascivious principle would flow from the Mahometans into\nthe Christian heaven, which in that heaven could not be endured; and a\nchaste and pure principle would flow from the Christians into the\nMahometan heaven, which again could not be there endured. In such case,\nin consequence of communication and thence of conjunction, the Christian\nangels would become natural and thereby adulterers; or if they remained\nspiritual, they would be continually sensible of a lascivious principle\nabout them, which would intercept all the blessedness of their life. The\ncase would be somewhat similar with the Mahometan heaven: for the\nspiritual principles of the Christian heaven would continually encompass\nand torment them, and would take away all the delight of their life, and\nwould moreover insinuate that polygamy is sin, whereby they would be\ncontinually eluded. This is the reason why all the heavens are\naltogether distinct from each other, so that there is no connection\nbetween them, except by an influx of light and heat from the Lord out of\nthe sun, in the midst of which he is: and this influx enlightens and\nvivifies everyone according to his reception; and reception is according\nto religion. This communication is granted, but not a communication of\nthe heavens with each other.\n\n       *       *       *       *       *\n\n353. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was once\nin the midst of the angels and heard their conversation. It was\nrespecting intelligence and wisdom; that a man perceives no other than\nthat each is in himself, and thus that whatever he thinks from his\nunderstanding and intends from his will, is from himself; when\nnevertheless not the least portion thereof is from the man, but only the\nfaculty of receiving the things of the understanding and the will from\nGod: and as every man (_homo_) is by birth inclined to love himself, it\nwas provided from creation, to prevent man's perishing by self-love and\nthe conceit of his own intelligence, that that love of the man (_vir_)\nshould be transferred into the wife, and that in her should be implanted\nfrom her birth a love for the intelligence and wisdom of her husband,\nand thereby a love for him; therefore the wife continually attracts to\nherself her husband's conceit of his own intelligence, and extinguishes\nit in him, and vivifies it in herself, and thus changes it into\nconjugial love, and fills it with unbounded pleasantnesses. This is\nprovided by the Lord, lest the conceit of his own intelligence should so\nfar infatuate the man, as to lead him to believe that he has\nunderstanding and wisdom from himself and not from the Lord, and thereby\nmake him willing to eat of the tree of the knowledge of good and evil,\nand thence to believe himself like unto God, and also a god, as the\nserpent, which was the love of his own intelligence, said and persuaded\nhim: wherefore the man (_homo_) after eating was cast out of paradise,\nand the way to the tree of life was guarded by a cherub. Paradise,\nspiritually understood, denotes intelligence; to eat of the tree of\nlife, in a spiritual sense, is to be intelligent and wise from the Lord;\nand to eat of the tree of the knowledge of good and evil, in a spiritual\nsense, is to be intelligent and wise from self.\n\n354. The angels having finished this conversation departed; and there\ncame two priests, together with a man who in the world had been an\nambassador of a kingdom, and to them I related what I had heard from the\nangels. On hearing this they began to dispute with each other about\nintelligence and wisdom, and the prudence thence derived, whether they\nare from God or from man. The dispute grew warm. All three in heart\nbelieved that they are from man because they are in man, and that the\nperception and sensation of its being so confirm it; but the priests,\nwho on this occasion were influenced by theological zeal, said that\nthere is nothing of intelligence and wisdom, and thus nothing of\nprudence from man; and when the ambassador retorted, that in such case\nthere is nothing of thought from man, they assented to it. But as it was\nperceived in heaven, that all the three were in a similar belief, it was\nsaid to the ambassador, \"Put on the garments of a priest, and believe\nthat you are one, and then speak.\" He did so; and instantly he declared\naloud that nothing of intelligence and wisdom, and consequently nothing\nof prudence, can possibly exist but from God; and he proved it with his\nusual eloquence full of rational arguments. It is a peculiar\ncircumstance in the spiritual world, that a spirit thinks himself to be\nsuch as is denoted by the garment he wears; because in that world the\nunderstanding clothes every one. Afterwards, a voice from heaven said to\nthe two priests, \"Put off your own garments, and put on those of\npolitical ministers, and believe yourselves to be such.\" They did so;\nand in this case they at the same time thought from their interior self,\nand spoke from arguments which they had inwardly cherished in favor of\nman's own intelligence. At that instant there appeared a tree near the\npath; and it was said to them, \"It is the tree of the knowledge of good\nand evil; take heed to yourselves lest ye eat of it.\" Nevertheless all\nthe three, infatuated by their own intelligence, burned with a desire to\neat of it, and said to each other, \"Why should not we? Is not the fruit\ngood?\" And they went to it and eat of it. Immediately all the three, as\nthey were in a like faith, became bosom friends; and they entered\ntogether into the way of self-intelligence, which led into hell:\nnevertheless I saw them return thence, because they were not yet\nprepared.\n\n355. THE SECOND MEMORABLE RELATION. On a time as I was looking into the\nspiritual world, I saw in a certain green field some men, whose garments\nwere like those worn by men of this world; from which circumstance I\nknew that they were lately deceased. I approached them and stood near\nthem, that I might hear what they were conversing about. Their\nconversation was about heaven; and one of them who knew something\nrespecting it, said, \"In heaven there are wonderful things, such as no\none can believe unless he has seen them: there are paradisiacal gardens,\nmagnificent palaces constructed according to the rules of architecture,\nbecause the work of the art itself, resplendent with gold; in the front\nof which are columns of silver; and on the columns heavenly forms made\nof precious stones; also houses of jasper and sapphire, in the front of\nwhich are stately porticos, through which the angels enter; and within\nthe houses handsome furniture, which no art or words can describe. The\nangels themselves are of both sexes: there are youths and husbands, also\nmaidens and wives: maids so beautiful, that nothing in the world bears\nany resemblance to their beauty; and wives still more beautiful, who are\ngenuine images of celestial love, and their husbands images of celestial\nwisdom; and all these are ever approaching the full bloom of youth; and\nwhat is more, they know no other love of the sex than conjugial love;\nand, what you will be surprised to hear, the husbands there have a\nperpetual faculty of enjoyment.\" When the novitiate spirits heard that\nno other love of the sex prevailed in heaven than conjugial love, and\nthat they had a perpetual faculty of enjoyment, they smiled at each\nother, and said, \"What you tell us is incredible; there cannot be such a\nfaculty: possibly you are amusing us with idle tales.\" But at that\ninstant a certain angel from heaven unexpectedly stood in the midst of\nthem, and said, \"Hear me, I beseech you; I am an angel of heaven, and\nhave lived now a thousand years with my wife, and during that time have\nbeen in the same flower of my age in which you here see me. This is in\nconsequence of the conjugial love in which I have lived with my wife;\nand I can affirm, that the above faculty has been and is perpetual with\nme; and because I perceive that you believe this to be impossible, I\nwill talk with you on the subject from a ground of rational argument\naccording to the light of your understanding. You do not know anything\nof the primeval state of man, which you call a state of integrity. In\nthat state all the interiors of the mind were open even to the Lord; and\nhence they were in the marriage of love and wisdom, or of good and\ntruth; and as the good of love and the truth of wisdom perpetually love\neach other, they also perpetually desire to be united; and when the\ninteriors of the mind are open, the conjugial spiritual love flows down\nfreely with its perpetual endeavour, and presents the above faculty. The\nvery soul of a man (_homo_), being in the marriage of good and truth, is\nnot only in the perpetual endeavour of that union, but also in the\nperpetual endeavour of the fructification and production of its own\nlikeness; and since the interiors of a man even from the soul are open\nby virtue of that marriage, and the interiors continually regard as an\nend the effect in ultimates that they may exist, therefore that\nperpetual endeavor for fructifying and producing its like, which is the\nproperty of the soul, becomes also of the body: and since the ultimate\nof the operation of the soul in the body with two conjugial partners is\ninto the ultimates of love therein, and these depend on the state of the\nsoul, it is evident whence they derive this perpetuality. Fructification\nalso is perpetual, because the universal sphere of generating and\npropagating the celestial things which are of love, and the spiritual\nthings which are of wisdom, and thence the natural things which are of\noffspring, proceeds from the Lord, and fills all heaven and all the\nworld; and that celestial sphere fills the souls of all men, and\ndescends through their minds into the body even to its ultimates, and\ngives the power of generating. But this cannot be the case with any but\nthose with whom a passage is open from the soul through the superior and\ninferior principles of the mind into the body to its ultimates, as is\nthe case with those who suffer themselves to be led back by the Lord\ninto the primeval state of creation. I can confirm that now for a\nthousand years I have never wanted faculty, strength, or vigor, and that\nI am altogether a stranger to any diminution of powers, which are\ncontinually renewed by the influx of the above-mentioned sphere, and in\nsuch case also cheer the mind (_animum_), and do not make it sad, as is\nthe case with those who suffer the loss of those powers. Moreover love\ntruly conjugial is just like the vernal heat, from the influx of which\nall things tend to germination and fructification; nor is there any\nother heat in our heaven: wherefore with conjugial partners in that\nheaven there is spring in its perpetual _conatus_, and it is this\nperpetual _conatus_ from which the above virtue is derived. But\nfructifications with us in heaven are different from those with men on\nearth. With us fructifications are spiritual, which are the\nfructifications of love and wisdom, or of good and truth: the wife from\nthe husband's wisdom receives into herself the love thereof; and the\nhusband from the love thereof in the wife receives into himself wisdom;\nyea the wife is actually formed into the love of the husband's wisdom,\nwhich is effected by her receiving the propagations of his soul with the\ndelight arising therefrom, in that she desires to be the love of her\nhusband's wisdom: thus from a maiden she becomes a wife and a likeness.\nHence also love with its inmost friendship with the wife, and wisdom\nwith its happiness with the husband, are continually increasing, and\nthis to eternity. This is the state of the angels of heaven.\" When the\nangel had thus spoken, he looked at those who had lately come from the\nworld, and said to them, \"You know that, while you were in the vigor of\nlove, you loved your married partners; but when your appetite was\ngratified, you regarded them with aversion; but you do not know that we\nin heaven do not love our married partners in consequence of that vigor,\nbut that we have vigor in consequence of love and derived from it; and\nthat as we perpetually love our married partners, we have perpetual\nvigor: if therefore you can invert the state, you may be able to\ncomprehend this. Does not he who perpetually loves a married partner,\nlove her with the whole mind and with the whole body? for love turns\nevery thing of the mind and of the body to that which it loves; and as\nthis is done reciprocally, it conjoins the objects so that they become a\none.\" He further said, \"I will not speak to you of the conjugial love\nimplanted from the creation in males and females, and of their\ninclination to legitimate conjunction, or of the faculty of\nprolification in the males, which makes one with the faculty of\nmultiplying wisdom from the love of truth; and that so far as a man\nloves wisdom from the love thereof, or truth from good, so far he is in\nlove truly conjugial and in its attendant vigor.\"\n\n356. When he had spoken these words, the angel was silent; and from the\nspirit of his discourse the novitiates comprehended that a perpetual\nfaculty of enjoyment is communicable; and as this consideration rejoiced\ntheir minds, they exclaimed, \"O how happy is the state of angels! We\nperceive that you in the heavens remain for ever in a state of youth,\nand thence in the vigor of that age; but tell us how we also may enjoy\nthat vigor.\" The angel replied, \"Shun adulteries as internal, and\napproach the Lord, and you will possess it.\" They said, \"We will do so.\"\nBut the angel replied, \"You cannot shun adulteries as infernal evils,\nunless you in like manner shun all other evils, because adulteries are\nthe complex of all; and unless you shun them, you cannot approach the\nLord; for the Lord receives no others.\" After this the angel took his\nleave, and the novitiate spirits departed sorrowful.\n\n       *       *       *       *       *\n\nON JEALOUSY.\n\n357. The subject of jealousy is here treated of, because it also has\nrelation to conjugial love. There is a just jealousy and an unjust;--a\njust jealousy with married partners who mutually love each other, with\nwhom it is a just and prudent zeal lest their conjugial love should be\nviolated, and thence a just grief if it is violated; and an unjust\njealousy with those who are naturally suspicious, and whose minds are\nsickly in consequence of viscous and bilious blood. Moreover, all\njealousy is by some accounted a vice; which is particularly the case\nwith whoremongers, who censure even a just jealousy. The term JEALOUSY\n(_zelotypia_) is derived from ZELI TYPUS (the type of zeal), and there\nis a type or image of just and also of unjust zeal; but we will explain\nthese distinctions in the following series of articles: I. _Zeal,\nconsidered in itself, is like the ardent fire, of love._ II. _The\nburning or flame of that love, which is zeal, is a spiritual burning or\nflame, arising from an infestation and assault of the love._ III. _The\nquality of a man's (homo) zeal is according to the quality of his love;\nthus it differs according as the love is good or evil._ IV. _The zeal of\na good love and the zeal of an evil love are alike in externals, but\naltogether unlike in internals._ V. _The zeal of a good love in its\ninternals contains a hidden store of love and friendship; but the zeal\nof an evil love in its internals contains a hidden store of hatred and\nrevenge._ VI. _The zeal of conjugial love is called jealousy._ VII.\n_Jealousy is like an ardent fire against those who infest love exercised\ntowards a married partner, and like a terrible fear for the loss of that\nlove._ VIII. _There is spiritual jealousy with monogamists, and natural\nwith polygamists._ IX. _Jealousy with those married partners who\ntenderly love each other, is a just grief grounded in sound reason lest\nconjugial love should be divided, and should thereby perish._ X.\n_Jealousy with married partners who do not love each other, is grounded\nin several causes: arising in some instances from various mental\nweaknesses._ XI. _In some instances there is not any jealousy; and this\nalso from various causes._ XII. _There is a jealousy also in regard to\nconcubines, but not such as in regard to wives._ XIII. _Jealousy\nlikewise exists among beasts and birds._ XIV. _The jealousy of men and\nhusbands is different from that of women and wives._ We proceed to an\nexplanation of the above articles.\n\n358. I. ZEAL, CONSIDERED IN ITSELF, IS LIKE THE ARDENT FIRE OF LOVE,\nWhat jealousy is cannot be known, unless it be known what zeal is; for\njealousy is the zeal of conjugial love. The reason why zeal is like the\nardent fire of love is, because zeal is of love, which is spiritual\nheat, and this in its origin is like fire. In regard to the first\nposition, it is well known that zeal is of love: nothing else is meant\nby being zealous, and acting from zeal, than acting from the force of\nlove: but since when it exists, it appears not as love, but as\nunfriendly and hostile, offended at and fighting against him who hurts\nthe love, therefore it may also be called the defender and protector of\nlove; for all love is of such a nature that it bursts into indignation\nand anger, yea into fury, whenever it is disturbed in its delights:\ntherefore if a love, especially the ruling love, be touched, there\nensues an emotion of the mind; and if it be hurt, there ensues wrath.\nFrom these considerations it may be seen, that zeal is not the highest\ndegree of the love, but that it is ardent love. The love of one, and the\ncorrespondent love of another, are like two confederates; but when the\nlove of one rises up against the love of another, they become like\nenemies; because love is the _esse_ of a man's life; therefore he that\nassaults the love, assaults the life itself; and in such case there\nensues a state of wrath against the assailant, like the state of every\nman whose life is attempted by another. Such wrath is attendant on every\nlove, even that which is most pacific, as is very manifest in the case\nof hens, geese, and birds of every kind; which, without any fear, rise\nagainst and fly at those who injure their young, or rob them of their\nmeat. That some beasts are seized with anger, and wild beasts with fury,\nif their young are attacked, or their prey taken from them, is well\nknown. The reason why love is said to burn like fire is, because love is\nspiritual heat, originating in the fire of the angelic sun, which is\npure love. That love is heat as it were from fire, evidently appears\nfrom the heat of living bodies, which is from no other source than from\ntheir love; also from the circumstance that men grow warm and are\ninflamed according to the exaltation of their love. From these\nconsiderations it is manifest, that zeal is like the ardent fire of\nlove.\n\n359. II. THE BURNING OR FLAME OF THAT LOVE, WHICH IS ZEAL, IS A\nSPIRITUAL BURNING OR FLAME, ARISING FROM AN INFESTATION AND ASSAULT OF\nTHE LOVE. That zeal is a spiritual burning or flame, is evident from\nwhat has been said above. As love in the spiritual world is heat arising\nfrom the sun of that world, therefore also love at a distance appears\nthere as flame: it is thus that celestial love appears with the angels\nof heaven; and thus also infernal love appears with the spirits of hell:\nbut it is to be observed, that that flame does not burn like the flame\nof the natural world. The reason why zeal arises from an assault of the\nlove is, because love is the heat of every one's life; wherefore when\nthe life's love is assaulted, the life's heat kindles itself, resists,\nand bursts forth against the assailant, and acts as an enemy by virtue\nof its own strength and ability, which is like flame bursting from a\nfire upon him who stirs it: that it is like fire, appears from the\nsparkling of the eyes from the face being inflamed, also from the tone\nof the voice and the gestures. This is the effect of love, as being the\nheat of life, to prevent its extinction, and with it the extinction of\nall cheerfulness, vivacity, and perceptibility of delight, grounded in\nits own love.\n\n360. It may be expedient here to show how the love by being assaulted is\ninflamed and kindled into zeal, like fire into flame. Love resides in a\nman's will; nevertheless it is not inflamed in the will itself, but in\nthe understanding; for in the will it is like fire, and in the\nunderstanding like flame. Love in the will knows nothing about itself,\nbecause there it is not sensible of anything relating to itself, neither\ndoes it there act from itself; but this is done in the understanding and\nits thought: when therefore the will is assaulted, it provokes itself to\nanger in the understanding, which is effected by various reasonings.\nThese reasonings are like pieces of wood, which the fire inflames, and\nwhich thence burn: they are therefore like so much fuel, or so many\ncombustible matters which give occasion to that spiritual flame, which\nis very variable.\n\n361. We will here unfold the true reason why a man becomes inflamed in\nconsequence of an assault of his love. The human form in its inmost\nprinciples is from creation a form of love and wisdom. In man there are\nall the affections of love, and thence all the perceptions of wisdom,\ncompounded in the most perfect order, so as to make together what is\nunanimous, and thereby a one. Those affections and perceptions are\nrendered substantial; for substances are their subjects. Since therefore\nthe human form is compounded of these, it is evident that, if the love\nis assaulted, this universal form also, with everything therein, is\nassaulted at the same instant, or together with it. And as the desire to\ncontinue in its form is implanted from creation in all living things,\ntherefore this principle operates in every general compound by\nderivation from the singulars of which it is compounded, and in the\nsingulars by derivation from the general compound: hence when the love\nis assaulted, it defends itself by its understanding, and the\nunderstanding (defends itself) by rational and imaginative principles,\nwhereby it represents to itself the event; especially by such as act in\nunity with the love which is assaulted: and unless this was the case the\nabove form would wholly fall to pieces, in consequence of the privation\nof that love. Hence then it is that love, in order to resist assaults,\nhardens the substance of its form, and sets them erect, as it were in\ncrests, like so many sharp prickles, that is, crisps itself; such is the\nprovoking of love which is called zeal: wherefore if there is no\nopportunity of resistance, there arise anxiety and grief, because it\nforesees the extinction of interior life with its delights. But on the\nother hand, if the love is favored and cherished, the above form\nunbends, softens, and dilates itself; and the substances of the form\nbecome gentle, mild, meek, and alluring.\n\n362. III. THE QUALITY OF A MAN'S ZEAL IS ACCORDING TO THE QUALITY OF HIS\nLOVE; THUS IT DIFFERS ACCORDING AS THE LOVE IS GOOD OR EVIL. Since zeal\nis of love, it follows that its quality is such as the quality of the\nlove is; and as there are in general two loves, the love of what is good\nand thence of what is true, and the love of what is evil and thence of\nwhat is false, hence in general there is a zeal in favor of what is good\nand thence of what is true, and in favor of what is evil and thence of\nwhat is false. But it is to be noted, that of each love there is an\ninfinite variety. This is very manifest from the angels of heaven and\nthe spirits of hell; both of whom in the spiritual world are the forms\nof their respective love; and yet there is not one angel of heaven\nabsolutely like another as to face, speech, gait, gesture, and manner;\nnor any spirit of hell; yea neither can there be to eternity, howsoever\nthey be multiplied into myriads of myriads. Hence it is evident, that\nthere is an infinite variety of loves, because there is of their forms.\nThe case is the same with zeal, as being of the love; the zeal of one\ncannot be absolutely like or the same with the zeal of another. In\ngeneral there are the zeal of a good and the zeal of an evil love.\n\n363. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF AN EVIL LOVE ARE ALIKE\nIN EXTERNALS, BUT ALTOGETHER DIFFERENT IN INTERNALS. Zeal in externals,\nwith every one, appears like anger and wrath; for it is love enkindled\nand inflamed to defend itself against a violator, and to remove him. The\nreason why the zeal of a good love and the zeal of an evil love appear\nalike in externals is, because in both cases love while it is in zeal,\nburns; but with a good man only in externals, whereas with an evil man\nit burns in both externals and internals; and when internals are not\nregarded, the zeals appear alike in externals; but that they are\naltogether different in internals will be seen in the next article. That\nzeal appears in externals like anger and wrath, may be seen and heard\nfrom all those who speak and act from zeal; as for example, from a\npriest while he is preaching from zeal, the tone of whose voice is high,\nvehement, sharp, and harsh; his face is heated and perspires; he exerts\nhimself, beats the pulpit, and calls forth fire from hell against those\nwho do evil: and so in many other cases.\n\n364. In order that a distinct idea may be formed of zeal as influencing\nthe good, and of zeal as influencing the wicked, and of their\ndissimilitude, it is necessary that some idea be previously formed of\nmen's internals and externals. For this purpose, let us take a common\nidea on the subject, as being adapted to general apprehension, and let\nit be exhibited by the case of a nut or an almond, and their kernels.\nWith the good, the internals are like the kernels within as to their\nsoundness and goodness, encompassed with their usual and natural husk;\nwith the wicked, the case is altogether different, their internals are\nlike kernels which are either not eatable from their bitterness, or\nrotten, or worm-eaten; whereas their externals are like the shells or\nhusks of those kernels, either like the natural shells or husks, or\nshining bright like shell-fish, or speckled like the stones called\nirises, Such is the appearance of their externals, within which the\nabove-mentioned internals lie concealed. The case is the same with their\nzeal.\n\n365. V. THE ZEAL OF A GOOD LOVE IN ITS INTERNALS CONTAINS A HIDDEN STORE\nOF LOVE AND FRIENDSHIP; BUT THIS ZEAL OF AN EVIL LOVE IN ITS INTERNALS\nCONTAINS A HIDDEN STORE OF HATRED AND REVENGE. It was said just above,\nthat zeal in externals appears like anger and wrath, as well with those\nwho are in a good love, as with those who are in an evil love: but\nwhereas the internals are different, the anger and wrath in each case\ndiffers from that of the other, and the difference is as follows: 1. The\nzeal of a good love is like a heavenly flame, which in one case bursts\nout upon another, but only defends itself, and that against a wicked\nperson, as when he rushes into the fire and is burnt: but the zeal of an\nevil love is like an infernal flame, which of itself bursts forth and\nrushes on, and is desirous to consume another. 2. The zeal of a good\nlove instantly burns away and is allayed when the assailant ceases to\nassault; but the zeal of an evil love continues and is not extinguished.\n3. This is because the internal of him who is in the love of good is in\nitself mild, soft, friendly, and benevolent; wherefore when his\nexternal, with a view of defending itself, is fierce, harsh, and\nhaughty, and thereby acts with rigor, still it is tempered by the good\nin which he is internally: it is otherwise with the wicked; with such\nthe internal is unfriendly, without pity, harsh, breathing hatred and\nrevenge, and feeding itself with their delights; and although it is\nreconciled, still those evils lie concealed as fires in wood underneath\nthe embers; and these fires burst forth after death, if not in this\nworld.\n\n366. Since zeal in externals appears alike both in the good and the\nwicked, and since the ultimate sense of the Word consists of\ncorrespondence and appearances, therefore in the Word, it is very often\nsaid of Jehovah that he is angry and wrathful, that he revenges,\npunishes, casts into hell, with many other things which are appearances\nof zeal in externals; hence also it is that he is called zealous:\nwhereas there is not the least of anger, wrath, and revenge in him; for\nhe is essential mercy, grace and clemency, thus essential good, in whom\nit is impossible such evil passions can exist. But on this subject see\nmore particulars in the treatise on HEAVEN AND HELL, n. 545-550; and in\nthe APOCALYPSE REVEALED, n. 494, 498, 525, 714, 806.\n\n367. VI. THE ZEAL OF CONJUGIAL LOVE IS CALLED JEALOUSY. Zeal in favor of\ntruly conjugial love is the chief of zeals; because that love is the\nchief of loves, and its delights, in favor of which also zeal operates,\nare the chief delights; for, as was shewn above, that love is the head\nof all loves. The reason of this is, because that love induces in a wife\nthe form of love, and in a husband the form of wisdom; and from these\nforms united into one, nothing can proceed but what savors of wisdom and\nat the same time of love. As the zeal of conjugial love is the chief of\nzeals, therefore it is called by a new name, JEALOUSY, which is the very\ntype of zeal.\n\n368. VII. JEALOUSY IS LIKE AN ARDENT FIRE AGAINST THOSE WHO INFEST LOVE\nEXERCISED TOWARDS A MARRIED PARTNER, AND LIKE A TERRIBLE FEAR FOR THE\nLOSS OF THAT LOVE. The subject here treated of is jealousy of those who\nare in spiritual love with a married partner; in the following article\nwe shall treat of the jealousy of those who are in natural love; and\nafterwards of the jealousy of those who are in love truly conjugial.\nWith those who are in spiritual love the jealousy is various, because\ntheir love is various; for one love, whether spiritual or natural, is\nnever altogether alike with two persons, still less with several. The\nreason why spiritual jealousy, or jealousy with the spiritual, is like\nan ardent fire raging against those who infest their conjugial love, is,\nbecause with them the first principle of love is in the internals of\neach party, and their love from its first principle follows its\nprincipiates, even to its ultimates, by virtue of which ultimates and at\nthe same time of first principles, the intermediates which are of the\nmind and body, are kept in lovely connection. These, being spiritual, in\ntheir marriage regard union as an end, and in union spiritual rest and\nthe pleasantness thereof: now, as they have rejected disunion from their\nminds, therefore their jealousy is like a fire stirred up and darting\nforth against those who infest them. The reason why it is also like a\nterrible fear is, because their spiritual love intends that they be one;\nif therefore there exists a chance, or happens an appearance of\nseparation, a fear ensues as terrible as when two united parts are torn\nasunder. This description of jealousy was given me from heaven by those\nwho are in spiritual conjugial love; for there are a natural, a\nspiritual, and a celestial conjugial love; concerning the natural and\nthe celestial conjugial love, and their jealousy, we shall take occasion\nto speak in the two following articles.\n\n369. VIII. THERE IS SPIRITUAL JEALOUSY WITH MONOGAMISTS, AND NATURAL\nWITH POLYGAMISTS. The reason why spiritual jealousy exists with\nmonogamists is, because they alone can receive spiritual conjugial love,\nas has been abundantly shewn above. It is said that it exists; but the\nmeaning is that it is capable of existing. That it exists only with a\nvery few in the Christian world, where there are monogamical marriages,\nbut that still it is capable of existing there, has also been confirmed\nabove. That with polygamists conjugial love is natural, may be seen in\nthe chapter on Polygamy, n. 345, 347; in like manner jealousy is natural\nin the same case, because this follows love. What the quality of\njealousy is among polygamists, we are taught from the relations of those\nwho have been eyewitnesses of its effects among the orientals: these\neffects are, that wives and concubines are guarded as prisoners in\nwork-houses, and are withheld from and prohibited all communication with\nmen; that into the women's apartments, or the closets of their\nconfinement, no man is allowed to enter unless attended by a eunuch; and\nthat the strictest watch it set to observe whether any of the women look\nwith a lascivious eye or countenance at a man as he passes; and that if\nthis be observed, the woman is sentenced to the whip; and in case she\nindulges her lasciviousness with any man, whether introduced secretly\ninto her apartment, or from home, she is punished with death.\n\n370. From these considerations it is plainly seen what is the quality of\nthe fire of jealousy into which polygamical conjugial love enkindles\nitself,--that it is into anger and revenge; into anger with the meek,\nand into revenge with the fierce. The reason of this effect is, because\ntheir love is natural, and does not partake of anything spiritual. This\nis a consequence of what is demonstrated in the chapter on\nPolygamy,--that polygamy is lasciviousness, n. 345; and that a\npolygamist, so long as he remains such, is natural, and cannot become\nspiritual, n. 347. But the fire of jealousy is different with natural\nmonogamists, whose love is inflamed not so much against the women as\nagainst those who do violence, becoming anger against the latter, and\ncold against the former: it is otherwise with polygamists, whose fire of\njealousy burns also with the rage of revenge: this likewise is one of\nthe reasons why, after the death of polygamists, their concubines and\nwives are for the most part set free, and are sent to seraglios not\nguarded, to employ themselves in the various elegant arts proper to\nwomen.\n\n371. IX. JEALOUSY WITH THOSE MARRIED PARTNERS WHO TENDERLY LOVE EACH\nOTHER, IS A JUST GRIEF GROUNDED IN SOUND REASON LEST CONJUGIAL LOVE\nSHOULD BE DIVIDED, AND SHOULD THEREBY PERISH. All love is attended with\nfear and grief; fear lest it should perish, and grief in case it\nperishes: it is the same with conjugial love; but the fear and grief\nattending this love is called zeal or jealousy. The reason why this\nzeal, with married partners who tenderly love each other, is just and\ngrounded in sound reason, is, because it is at the same time a fear for\nthe loss of eternal happiness, not only of its own but also of its\nmarried partner's, and because also it is a defence against adultery. In\nrespect to the first consideration,--that it is a just fear for the loss\nof its own eternal happiness and of that of its married partner, it\nfollows from every thing which has been heretofore adduced concerning\nlove truly conjugial; and also from this consideration, that married\npartners derive from that love the blessedness of their souls, the\nsatisfaction of their minds, the delight of their bosoms, and the\npleasure of their bodies; and since these remain with them to eternity,\neach party has a fear for eternal happiness. That the above zeal is a\njust defence against adulteries, is evident: hence it is like a fire\nraging against violation, and defending itself against it. From these\nconsiderations it is evident, that whoever loves a married partner\ntenderly, is also jealous, but is just and discreet according to the\nman's wisdom.\n\n372. It was said, that in conjugial love there is implanted a fear lest\nit should be divided, and a grief lest it should perish, and that its\nzeal is like a fire raging against violation. Some time ago, when\nmeditating on this subject, I asked the zealous angels concerning the\nseat of jealousy? They said, that it is in the understanding of the man\nwho receives the love of a married partner and returns it; and that its\nquality there is according to his wisdom: they said further, that\njealousy has in it somewhat in common with honor, which also resides in\nconjugial love; for he that loves his wife, also honors her. In regard\nto zeal's residing with a man in his understanding, they assigned this\nreason; because conjugial love defends itself by the understanding, as\ngood does by truth; so the wife defends those things which are common\nwith the man, by her husband; and that on this account zeal is implanted\nin the men, and by them, and for their sake, in the women. To the\nquestion as to the region of the mind in which jealousy resides with the\nmen, they replied, in their souls, because it is also a defence against\nadulteries; and because adulteries principally destroy conjugial love,\nthat when there is danger of the violation of that love, the man's\nunderstanding grows hard, and becomes like a horn, with which he strikes\nthe adulterer.\n\n373. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOT LOVE EACH OTHER, IS\nGROUNDED IN SEVERAL CAUSES; ARISING IN SOME INSTANCES FROM VARIOUS\nMENTAL WEAKNESSES. The causes why married partners who do not mutually\nlove each other, are yet jealous, are principally the honor resulting\nfrom power, the fear of defamation with respect both to the man himself\nand also to his wife, and the dread lest domestic affairs should fall\ninto confusion. It is well known that the men have honor resulting from\npower, that is, that they are desirous of being respected in consequence\nthereof; for so long as they have this honor, they are as it were of an\nelevated mind, and not dejected when in the company of men and women: to\nthis honor also is attached the name of bravery; wherefore military\nofficers have it more than others. That the fear of defamation, with\nrespect both to the man himself and also to his wife, is a cause of\njealousy that agrees with the foregoing: to which may be added, that\nliving with a harlot, and debauched practices in a house, are accounted\ninfamous. The reason why some are jealous through a dread lest their\ndomestic affairs should fall into confusion, is because, so far as this\nis the case, the husband is made light of, and mutual services and aids\nare withdrawn; but with some in process of time this jealousy ceases and\nis annihilated, and with some it is changed into the mere semblance of\nlove.\n\n374. That jealousy in certain cases arises from various mental\nweaknesses, is not unknown in the world; for there are jealous persons,\nwho are continually thinking that their wives are unfaithful, and\nbelieve them to be harlots, merely because they hear or see them talk in\na friendly manner with or about men. There are several vitiated\naffections of the mind which induce this weakness; the principal of\nwhich is a suspicious fancy, which if it be long cherished, introduces\nthe mind into societies of similar spirits, from whence it cannot\nwithout difficulty be rescued; it also confirms itself in the body, by\nrendering the serum, and consequently the blood, viscous, tenacious,\nthick, slow, and acrid, a defect of strength also increases it; for the\nconsequence of such defect is, that the mind cannot be elevated from its\nsuspicious fancies; for the presence of strength elevates, and its\nabsence depresses, the latter causing the mind to sink, give way, and\nbecome feeble; in which case it immerses itself more and more in the\nabove fancy, till it grows delirious, and thence takes delight in\nquarrelling, and, so far as is allowable, in abuse.\n\n375. There are also several countries, which more than others labor\nunder this weakness of jealousy: in these the wives are imprisoned, are\ntyrannically shut out from conversation with men, are prevented from\neven looking at them through the windows, by blinds drawn down, and are\nterrified by threats of death if the cherished suspicion shall appear\nwell grounded; not to mention other hardships which the wives in those\ncountries suffer from their jealous husbands. There are two causes of\nthis jealousy; one is, an imprisonment and suffocation of the thoughts\nin the spiritual things of the church; the other is, an inward desire of\nrevenge. As to the first cause,--the imprisonment and suffocation of the\nthoughts in the spiritual things of the church, its operation and effect\nmay be concluded from what has been proved above,--that everyone has\nconjugial love according to the state of the church with him, and as the\nchurch is from the Lord, that that love is solely from the Lord, n. 130,\n131; when therefore, instead of the Lord, living and deceased men are\napproached and invoked, it follows, that the state of the church is such\nthat conjugial love cannot act in unity with it; and the less so while\nthe mind is terrified into that worship by the threats of a dreadful\nprison: hence it comes to pass, that the thoughts, together with the\nexpressions of them in conversation, are violently seized and\nsuffocated; and when they are suffocated, there is an influx of such\nthings as are either contrary to the church, or imaginary in favor of\nit; the consequence of which is, heat in favor of harlots and cold\ntowards a married partner; from which two principles prevailing together\nin one subject, such an unconquerable fire of jealousy flows forth. As\nto the second cause,--the inward desire of revenge, this altogether\nchecks the influx of conjugial love, and swallows it up, and changes the\ndelight thereof, which is celestial, into the delight of revenge, which\nis infernal; and the proximate determination of this latter is to the\nwife. There is also an appearance, that the unhealthiness of the\natmosphere, which in those regions is impregnated with the poisonous\nexhalations of the surrounding country, is an additional cause.\n\n376. XI. IN SOME INSTANCES THERE IS NOT ANY JEALOUSY; AND THIS ALSO FROM\nVARIOUS CAUSES. There are several causes of there being no jealousy, and\nof its ceasing. The absence of jealousy is principally with those who\nmake no more account of conjugial than of adulterous love, and at the\nsame time are so void of honorable feeling as to slight the reputation\nof a name: they are not unlike married pimps. There is no jealousy\nlikewise with those who have rejected it from a confirmed persuasion\nthat it infests the mind, and that it is useless to watch a wife, and\nthat to do so serves only to incite her, and that therefore it is better\nto shut the eyes, and not even to look through the key-hole, lest any\nthing should be discovered. Some have rejected jealousy on account of\nthe reproach attached to the name, and under the idea that any one who\nis a real man, is afraid of nothing: some have been driven to reject it\nlest their domestic affairs should suffer, and also lest they should\nincur public censure in case the wife was convicted of the disorderly\npassion of which she is accused. Moreover jealousy passes off into no\njealousy with those who grant license to their wives, either from a want\nof ability, or with a view to the procreation of children for the sake\nof inheritance, also in some cases with a view to gain, and so forth.\nThere are also disorderly marriages, in which, by mutual consent, the\nlicence of unlimited amour is allowed to each party, and yet they are\ncivil and complaisant to each other when they meet.\n\n377. XII. THERE IS A JEALOUSY ALSO IN REGARD TO CONCUBINES, BUT NOT SUCH\nAS IN REGARD TO WIVES. Jealousy in regard to wives originates in a man's\ninmost principles; but jealousy in regard to concubines originates in\nexternal principles; they therefore differ in kind. The reason why\njealousy in regard to wives originates in inmost principles is, because\nconjugial love resides in them: the reason why it resides there is,\nbecause marriage from the eternity of its compact established by\ncovenant, and also from an equality of right, the right of each party\nbeing transferred to the other, unites souls, and lays a superior\nobligation on minds: this obligation and that union, once impressed,\nremain inseparable, whatever be the quality of the love afterwards,\nwhether it be warm or cold. Hence it is that an invitation to love\ncoming from a wife chills the whole man from the inmost principles to\nthe outermost; whereas an invitation to love coining from a concubine\nhas not the same effect upon the object of her love. To jealousy in\nregard to a wife is added the earnest desire of reputation with a view\nto honor; and there is no such addition to jealousy in regard to a\nconcubine. Nevertheless both kinds of jealousy vary according to the\nseat of the love received by the wife and by the concubine; and at the\nsame time according to the state of the judgment of the man receiving\nit.\n\n378. XIII. JEALOUSY LIKEWISE EXISTS AMONG BEASTS AND BIRDS. That it\nexists among wild beasts, as lions, tigers, bears, and several others,\nwhile they have whelps, is well known; and also among bulls, although\nthey have not calves: it is most conspicuous among dung-hill cocks, who\nin favor of their hens fight with their rivals even to death: the reason\nwhy the latter have such jealousy is, because they are vain-glorious\nlovers, and the glory of that love cannot endure an equal; that they are\nvain-glorious lovers, above every genus and species of birds, is\nmanifest from their gestures, nods, gait, and tone of voice. That the\nglory of honor with men, whether lovers or not, excites, increases, and\nsharpens jealousy, has been confirmed above.\n\n379. XIV. THE JEALOUSY OF MEN AND HUSBANDS IS DIFFERENT FROM THAT OF\nWOMEN AND WIVES. The differences cannot however be distinctly pointed\nout, since the jealousy of married partners who love each other\nspiritually, differs from that of married partners who love each other\nmerely naturally, and differs again with those who disagree in minds,\nand also with those who have subjected their consorts to the yoke of\nobedience. The jealousies of men and of women considered in themselves\nare different, because from different origins: the origin of the\njealousies of men is in the understanding, whereas of women it is in the\nwill applied to the understanding of the husband: the jealousy of a man\ntherefore, is like a flame of wrath and anger; whereas that of a woman\nis like a fire variously restrained, by fear, by regard to the husband,\nby respect to her own love, and by her prudence in not revealing this\nlove to her husband by jealousy: they differ also because wives are\nloves, and men recipients thereof; and wives are unwilling to squander\ntheir love upon the men, but the case is not so with the recipients\ntowards the wives. With the spiritual, however, it is otherwise; with\nthese the jealousy of the man is transferred into the wife, as the love\nof the wife is transferred into the husband; therefore with each party\nit appears like itself against the attempts of a violator; but the\njealousy of the wife is inspired into the husband against the attempts\nof the violating harlot, which is like grief weeping, and moving the\nconscience.\n\n       *       *       *       *       *\n\n380. To the above I shall add two MEMORABLE RELATIONS. I was once in\nmuch amazement at the great multitude of men who ascribe creation, and\nconsequently whatever is under the sun and above it, to nature;\nexpressing the real sentiments of their hearts as to the visible things\nof the world, by this question, \"What are these but the works of\nnature?\" And when they are asked why they ascribe them to nature and not\nto God, when nevertheless they occasionally join in the general\nconfession, that God has created nature, and therefore they might as\nwell ascribe creation to God as to nature, they return for answer, with\nan internal tone of voice, which is scarcely audible, \"What is God but\nnature?\" From this persuasion concerning nature as the creator of the\nuniverse, and from this folly which has to them the semblance of wisdom,\nall such persons appear so full of their own importance, that they\nregard all those who acknowledge the creation of the universe to be from\nGod, as so many ants which creep along the ground and tread in a beaten\npath, and in some cases as butterflies which fly in the air; ridiculing\ntheir opinions as dreams because they see what they do not see, and\ndeciding all by the question, \"Who has seen God, and who has not seen\nnature?\" While I was thus amazed at the great multitude of such persons,\nthere stood near me an angel, who asked me, \"What is the subject of your\nmeditation?\" I replied, \"It is concerning the great multitude of such as\nbelieve that nature created the universe.\" The angel then said to me,\n\"All hell consists of such persons, who are there called satans and\ndevils; satans, if they have confirmed themselves in favor of nature to\nthe denial of God, and devils, if they have lived wickedly, and thereby\nrejected all acknowledgement of God from their hearts; but I will lead\nyou to the _gymnasia_, which are in the south-west, where such persons\ndwell, having not yet departed to their infernal abodes.\" He took me by\nthe hand and led me there. I saw some small houses, in which were\napartments for the studious, and in the midst of them one which served\nas a principal hall to the rest. It was constructed of a pitchy kind of\nstone, covered with a sort of glazed plates, that seemed to sparkle with\ngold and silver, like the stones called _Glades Mari\u00e6_; and here and\nthere were interspersed shells which glittered in like manner. We\napproached and knocked at the door, which was presently opened by one\nwho bade us welcome. He then went to the table, and fetched four books,\nand said, \"These books are the wisdom which is at this day the\nadmiration of many kingdoms: this book or wisdom is the admiration of\nmany in France, this of many in Germany, this of some in Holland, and\nthis of some in England:\" He further said, \"If you wish to see it, I\nwill cause these four books to shine brightly before your eyes:\" he then\npoured forth and spread around them the glory of his own reputation, and\nthe books presently shone as with light; but this light instantly\nvanished from our sight. We then asked him what he was now writing? He\nreplied, that he was now about to bring forth from his treasures, and\npublish to the world, things of inmost wisdom, which would be comprised\nunder these general heads: I. Whether nature be derived from life, or\nlife from nature. II. Whether the centre be derived from the expanse, or\nthe expanse from the centre. III. On the centre and the expanse of\nnature and of life. Having said this, he reclined on a couch at the\ntable; but we walked about in his spacious study. He had a candle on the\ntable, because the light of the sun never shone in that room, but only\nthe nocturnal light of the moon; and what surprised me, the candle\nseemed to be carried all round the room, and to illuminate it; but, for\nwant of being snuffed, it gave but little light. While he was writing,\nwe saw images in various forms flying from the table towards the walls,\nwhich in that nocturnal moon-light appeared like beautiful Indian birds;\nbut on opening the door, lo! in the light of the sun they appeared like\nbirds of the evening, with wings like network; for they were semblances\nof truth made fallacies by being confirmed, which he had ingeniously\nconnected together into series. After attending some time to this sight,\nwe approached the table, and asked him what he was then writing? He\nreplied, \"On the first general head, WHETHER NATURE BE DERIVED FROM\nLIFE, OR LIFE FROM NATURE;\" and on this question he said, that he could\nconfirm either side, and cause it to be true; but as something lay\nconcealed within which excited his fears, therefore he durst only\nconfirm this side, that nature is of life, that is, from life, but not\nthat life is of nature, that is, from it. We then civilly requested him\nto tell us, what lay concealed within, which excited his fears? He\nreplied, he was afraid lest he should be called a naturalist, and so an\natheist, by the clergy, and a man of unsound reason by the laity; as\nthey both either believe from a blind credulity, or see from the sight\nof those who confirm that credulity. But just then, being impelled by a\nkind of indignant zeal for the truth, we addressed him in saying,\n\"Friend, you are much deceived; your wisdom, which is only an ingenious\ntalent for writing, has seduced you, and the glory of reputation has led\nyou to confirm what you do not believe. Do you know that the human mind\nis capable of being elevated above sensual things, which are derived\ninto the thoughts from the bodily senses, and that when it is so\nelevated, it sees the things that are of life above, and those that are\nof nature beneath? What is life but love and wisdom? and what is nature\nbut their recipient, whereby they may produce their effects or uses? Can\nthese possibly be one in any other sense than as principal and\ninstrumental are one? Can light be one with the eye, or sound with the\near? Whence are the senses of these organs but from life, and their\nforms but from nature? What is the human body but an organ of life? Are\nnot all things therein organically formed to produce the things which\nthe love wills and the understanding thinks? Are not the organs of the\nbody from nature, and love and thought from life? And are not those\nthings entirely distinct from each other? Raise the penetration of your\ningenuity a little, and you will see that it is the property of life to\nbe affected and to think, and that to be affected is from love, and to\nthink is from wisdom, and each is from life; for, as we have said, love\nand wisdom are life: if you elevate your faculty of understanding a\nlittle higher, you will see that no love and wisdom exists, unless its\norigin be somewhere or other, and that its origin is wisdom itself, and\nthence life itself, and these are God from whom is nature.\" Afterwards\nwe conversed with him about his second question, WHETHER THE CENTRE BE\nOF THE EXPANSE, OR THE EXPANSE OF THE CENTRE; and asked him why he\ndiscussed this question? He replied, \"With a view to conclude concerning\nthe centre and the expanse of nature and of life, thus concerning the\norigin of each.\" And when we asked him what were his sentiments on the\nsubject, he answered, as in the former case, that he could confirm\neither side, but for fear of suffering in his reputation, he would\nconfirm that the expanse is of the centre, that is, from the centre;\nalthough I know, said he, that something existed before the sun, and\nthis in the universe throughout, and that these things flowed together\nof themselves into order, thus into centres. But here again we addressed\nhim from the overflowing of an indignant zeal, and said, \"Friend, you\nare insane.\" On hearing these words, he drew his couch aside from the\ntable, and looked timidly at us, and then listened to our conversation,\nbut with a smile upon his countenance, while we thus proceeded: \"What is\na surer proof of insanity, than to say that the centre is from the\nexpanse? By your centre we understand the sun, and by your expanse the\nuniverse; and thus, according to you, the universe existed without the\nsun: but does not the sun make nature, and all its properties, which\ndepend solely on the heat and light proceeding from the sun by the\natmospheres? Where were those things previous to the sun's existence?\nBut whence they originated we will shew presently. Are not the\natmospheres and all things which exist on the earth, as surfaces, and\nthe sun their centre? What are they all without the sun; or how could\nthey subsist a single moment in the sun's absence? Consequently what\nwere they all before the sun, or how could they subsist? Is not\nsubsistence perpetual existence? Since therefore all the parts of nature\nderive their subsistence from the sun, they must of consequence derive\nalso their existence from the same origin: every one sees and is\nconvinced of this truth by the testimony of his own eyes. Does not that\nwhich is posterior subsist from what is prior, as it exists from what is\nprior? Supposing the surface to be the prior and the centre the\nposterior, would not the prior in such case subsist from the posterior,\nwhich yet is contrary to the laws of order? How can posterior things\nproduce prior, or exterior things produce interior, or grosser things\nproduce purer? consequently, how can surfaces, which constitute the\nexpanse, produce centres? Who does not see that this is contrary to the\nlaws of nature? We have adduced these arguments from a rational\nanalysis, to prove that the expanse exists from the centre, and not the\ncentre from the expanse; nevertheless every one who sees aright, sees it\nto be so without the help of such arguments. You have asserted, that the\nexpanse flowed together of itself into a centre; did it thus flow by\nchance into so wonderful and stupendous an order, where one thing exists\nfor the sake of another, and everything for the sake of man, and with a\nview to his eternal life? Is it possible that nature from any principle\nof love, by any principle of wisdom, should provide such things? And can\nnature make angels of men, and heaven of angels? Ponder and consider\nthese things: and your idea of nature existing from nature will fall to\nthe ground.\" Afterwards we questioned him as to his former and present\nsentiments concerning his third inquiry, relating to the CENTRE AND\nEXPANSE OF NATURE AND OF LIKE; whether he was of opinion that the centre\nand expanse of life are the same with the centre and expanse of nature?\nHe replied, that he was in doubt about it, and that he formerly thought\nthat the interior activity of nature is life; and that love and wisdom,\nwhich essentially constitute the life of man, are thence derived; and\nthat the sun's fire, by the instrumentality of heat and light, through\nthe mediums of the atmospheres, produce those principles; but that now,\nfrom what he had heard concerning the eternal life of men, he began to\nwaver in his sentiments, and that in consequence of such wavering, his\nmind was sometimes carried upwards, sometimes downwards; and that when\nit was carried upwards, he acknowledged a centre of which he had before\nno idea; but when downwards, he saw a centre which he believed to be the\nonly one that existed; and that life is from the centre which before was\nunknown to him; and nature is from the centre which he before believed\nto be the only one existing; and that each centre has an expanse around\nit. To this we said, Well, if he would only respect the centre and\nexpanse of nature from the centre and expanse of life, and not\ncontrariwise; and we informed him, that above the angelic heaven there\nis a sun which is pure love, in appearance very like the sun of the\nworld; and that from the heat which proceeds from that sun, angels and\nmen derive will and love, and from its light they derive understanding\nand wisdom; and that the things which are of life, are called spiritual\nand that those which proceed from the sun of the world, are what contain\nlife, and are called natural; also that the expanse of the centre of\nlife is called the SPIRITUAL WORLD, which subsists from its sun, and\nthat the expanse of nature is called the NATURAL WORLD, which subsists\nfrom its sun. Now, since of love and wisdom there cannot be predicated\nspaces and times, but instead thereof states, it follows, that the\nexpanse around the sun of the angelic heaven is not extended, but still\nis in the extense of the natural sun, and present with all living\nsubjects therein according to their receptions, which are according to\nforms. But he then asked, \"Whence comes the fire of the sun of the\nworld, or of nature?\" We replied, that it is derived from the sun of the\nangelic heaven, which is not fire, but divine love proximately\nproceeding from God, who is love itself. As he was surprised at this, we\nthus proved it: \"Love in its essence is spiritual fire; hence fire in\nthe Word, in its spiritual sense, signifies love: it is on this account\nthat priests, when officiating in the temple, pray that heavenly fire\nmay fill their hearts, by which they mean heavenly love: the fire of the\naltar and of the candlestick in the tabernacle amongst the Israelites,\nrepresented divine love: the heat of the blood, or the vital heat of men\nand animals in general is from no other source than love, which\nconstitutes their life: hence it is that a man is enkindled, grows warm,\nand becomes on fire, while his love is exalted into zeal, anger, and\nwrath; wherefore from the circumstance, that spiritual heat, which is\nlove, produces natural heat with men, even to the kindling and inflaming\nof their faces and limbs, it may appear, that the fire of the natural\nsun has existed from no other source than the fire of the spiritual sun,\nwhich is divine love. Now, since the expanse originates from the centre,\nand not the centre from the expanse, as we said above, and the centre of\nlife, which is the sun of the angelic heaven, is divine love proximately\nproceeding from God, who is in the midst of that sun; and since the\nexpanse of that centre, which is called the spiritual world, is hence\nderived; and since from that sun existed the sun of the world, and from\nthe latter its expanse, which is called the natural world; it is\nevident, that the universe was created by one God.\" With these words we\ntook our leave, and he attended us out of the court of his study, and\nconversed with us respecting heaven and hell, and the divine government,\nfrom a new acuteness of genius.\n\n381. THE SECOND MEMORABLE RELATION. On a time as I was looking around\ninto the world of spirits, I saw at a distance a palace surrounded and\nas it were besieged by a crowd; I also saw many running towards it.\nWondering what this could mean, I speedily left the house, and asked one\nof those who were running, what was the matter at the palace? He\nreplied, that three new comers from the world had been taken up into\nheaven, and had there seen magnificent things, also maidens and wives of\nastonishing beauty; and that being let down from heaven they had entered\ninto that palace, and were relating what they had seen; especially that\nthey had beheld such beauties as their eyes had never before seen, or\ncan see, unless illustrated by the light of heavenly _aura_. Respecting\nthemselves they said, that in the world they had been orators, from the\nkingdom of France, and had applied themselves to the study of eloquence,\nand that now they were seized with a desire of making an oration on the\norigin of beauty. When this was made known in the neighbourhood, the\nmultitude flocked together to hear them. Upon receiving this\ninformation, I hastened also myself, and entered the palace, and saw the\nthree men standing in the midst, dressed in long robes of a sapphire\ncolor, which, having threads of gold in their texture at every change of\nposture shone as if they had been golden. They stood ready to speak\nbehind a kind of stage; and presently one of them rose on a step behind\nthe stage, and delivered his sentiments concerning the origin of the\nbeauty of the female sex, in the following words.\n\n382. \"What is the origin of beauty but love, which, when it flows into\nthe eyes of youths, and sets them on becomes beauty? therefore love and\nbeauty are the same thing; for love, from an inmost principle, tinges\nthe face of a marriageable maiden with a kind of flame, from the\ntransparence of which is derived the dawn and bloom of her life. Who\ndoes not know that the flame emits rays into her eyes, and spreads from\nthese as centres into the countenance, and also descends into the\nbreast, and sets the heart on fire, and thereby affects (a youth), just\nas a fire with its heat and light affects a person standing near it?\nThat heat is love, and that light is the beauty of love. The whole world\nis agreed, and firm in the opinion, that every one is lovely and\nbeautiful according to his love: nevertheless the love of the male sex\ndiffers from that of the female. Male love is the love of growing wise,\nand female love is that of loving the love of growing wise in the male;\nso far therefore as a youth is the love of growing wise, so far he is\nlovely and beautiful to a maiden; and so far as a maiden is the love of\na youth's wisdom, so far she is lovely and beautiful to a youth;\nwherefore as love meets and kisses the love of another, so also do\nbeauties. I conclude therefore, that love forms beauty into a\nresemblance of itself.\"\n\n383. After him arose a second, with a view of discovering, in a neat and\nelegant speech, the origin of beauty. He expressed himself thus: \"I have\nheard that love is the origin of beauty; but I cannot agree with this\nopinion. What human being knows what love is? Who has ever contemplated\nit with any idea of thought? Who has ever seen it with the eye? Let such\na one tell me where it is to be found. But I assert that wisdom is the\norigin of beauty; in women a wisdom which lies concealed and stored up\nin the inmost principles of the mind, in men a wisdom which manifests\nitself, and is apparent. Whence is a man (_homo_) a man but from wisdom?\nWere it not so, a man would be a statue or a picture. What does a maiden\nattend to in a youth, but the quality of his wisdom; and what does a\nyouth attend to in a maiden, but the quality of her affection of his\nwisdom? By wisdom I mean genuine morality; because this is the wisdom of\nlife. Hence it is, that when wisdom which lies concealed, approaches and\nembraces wisdom which is manifest, as is the case interiorly in the\nspirit of each, they mutually kiss and unite, and this is called love;\nand in such case each of the parties appears beautiful to the other. In\na word, wisdom is like the light or brightness of fire, which impresses\nitself on the eyes, and thereby forms beauty.\"\n\n384. After him the third arose, and spoke to this effect: \"It is neither\nlove alone nor wisdom alone, which is the origin of beauty; but it is\nthe union of love and wisdom; the union of love with wisdom in a youth,\nand the union of wisdom with its love in a maiden: for a maiden does not\nlove wisdom in herself but in a youth, and hence sees him as beauty, and\nwhen a youth sees this in a maiden, he then sees her as beauty;\ntherefore love by wisdom forms beauty, and wisdom grounded in love\nreceives it. That this is the case, appears manifestly in Heaven. I have\nthere seen maidens and wives, and have attentively considered their\nbeauties, and have observed, that beauty in maidens differs from beauty\nin wives; in maidens being only the brightness, but in wives the\nsplendor of beauty. The difference appeared like that of a diamond\nsparkling from light, and of a ruby shining from fire together with\nlight. What is beauty but the delight of the sight? and in what does\nthis delight originate but in the sport of love and wisdom? This sport\ngives brilliancy to the sight, and this brilliancy vibrates from eye to\neye, and presents an exhibition of beauty. What constitutes beauty of\ncountenance, but red and white, and the lovely mixture thereof with each\nother? and is not the red derived from love, and the white from wisdom?\nlove being red from its fire, and wisdom, white from its light. Both\nthese I have clearly seen in the faces of two married partners in\nheaven; the redness of white in the wife, and the whiteness of red in\nthe husband; and I observed that they shone in consequence of mutually\nlooking at each other.\" When the third had thus concluded, the assembly\napplauded and cried out, \"He has gained the victory.\" Then on a sudden,\na flaming light, which is the light of conjugial love, filled the house\nwith its splendor, and the hearts of the company with satisfaction.\n\n       *       *       *       *       *\n\nON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS.\n\n385. There are evident signs that conjugial love and the love of\ninfants, which is called _storge_, are connected; and there are also\nsigns which may induce a belief that they are not connected; for there\nis the love of infants with married partners who tenderly love each\nother, and also with married partners who disagree entirely, and\nlikewise with those who are separated from each other, and in some cases\nit is more tender and stronger with the latter than the former; but that\nstill the love of infants is always connected with conjugial love, may\nappear from the origin from which it flows in; for although this origin\nvaries with the recipients, still those loves remain inseparable, just\nas the first end in the last, which is the effect. The first end of\nconjugial love is the procreation of offspring, and the last, or the\neffect, is the offspring procreated. That the first end enters into the\neffect, and is therein as in its origin, and does not withdraw from it,\nmay be seen from a rational view of the orderly progression of ends and\ncauses to effects. But as the reasonings of the generality commence\nmerely from effects, and from them proceed to some consequences thence\nresulting, and do not commence from causes, and from them proceed\nanalytically to effects, and so forth; therefore the rational principles\nof light must needs become the obscure principles of cloud; whence come\nderivations from truth, arising from appearances and fallacies. But that\nit may be seen that conjugial love and the love of infants are\ninteriorly connected, although exteriorly disjointed, we will proceed to\ndemonstrate it in the following order. I. _Two universal spheres proceed\nfrom the Lord to preserve the universe in its created State; of which\nthe one is the sphere of procreating, and the other the sphere of\nprotecting the things procreated._ II. _These two universal spheres make\na one with the sphere of conjugial love and the sphere of the love of\ninfants._ III. _These two spheres universally and singularly flow into\nall things of heaven, and all things of the world from first to last._\nIV. _The sphere of the love of infants is a sphere of protection and\nsupport of those who cannot protect and support themselves._ V. _This\nsphere affects both the evil and the good, and disposes every one to\nlove, protect, and support his offspring from his own love._ VI. _This\nsphere principally affects the female sex, thus mothers, and the male\nsex, or fathers, by derivation from them._ VII. _This sphere is also a\nsphere of innocence and peace from the Lord._ VIII. _The sphere of\ninnocence flows into infants, and through them into the parents, and\naffects them._ IX, _It also flows into the souls of the parents, and\nunites with the same sphere (as operative) with the infants; and it is\nprincipally insinuated by means of the touch._ X. _In the degree in\nwhich innocence retires from infants, affection and conjunction also\nabate, and this successively even to separation._ XI. _A state of\nrational innocence and peace with parents towards infants is grounded on\nthe circumstance, that they know nothing and can do nothing from\nthemselves, but from others, especially from the father and mother; and\nthat this state also successively retires, in proportion as they know\nand have ability from themselves, and not from others._ XII. _The above\nsphere advances in order from the end through causes into effects and\nmakes periods; whereby creation is preserved in the state foreseen and\nprovided for._ XIII. _The love of infants descends and does not ascend._\nXIV. _Wives have one state of love before conception and another after,\neven to the birth._ XV. _With parents conjugial love is conjoined with\nthe love of infants by spiritual causes, and thence by natural._ XVI.\n_The love of infants and children is different with spiritual married\npartners from what it is with natural._ XVII. _With spiritual married\npartners that love is from what is interior or prior, but with natural\nfrom what is exterior or posterior._ XVIII. _In consequence hereof that\nlove prevails with married partners who mutually love each other, and\nalso with those who do not at all love each other._ XIX. _The love of\ninfants remains after death, especially with women._ XX. _Infants are\neducated under the Lord's auspices by such women, and grow in stature\nand intelligence as in the world._ XXI. _It is there provided by the\nLord, that with those infants the innocence of infancy becomes the\ninnocence of wisdom, and thus the infants become angels._ We now proceed\nto an explanation of each article.\n\n386. I. TWO UNIVERSAL SPHERES PROCEED FROM THE LORD TO PRESERVE THE\nUNIVERSE IN ITS CREATED STATE; OF WHICH THE ONE IS THE SPHERE OF\nPROCREATING AND THE OTHER THE SPHERE OF PROTECTING THE THINGS\nPROCREATED. The divine which proceeds from the Lord is called a sphere,\nbecause it goes forth from him, surrounds him, fills both the spiritual\nand the natural world, and produces the effects of the ends which the\nLord predestinated in creation, and provides since creation. All that\nwhich flows from a subject, and surrounds and environs it, is named a\nsphere; as in the case of the sphere of light from the sun around it, of\nthe sphere of life from man around him, of the sphere of odor from a\nplant around it, of the sphere of attraction from the magnet around it,\nand so forth: but the universal spheres of which we are here treating,\nare from the Lord around him; and they proceed from the sun of the\nspiritual world, in the midst of which he is. From the Lord by means of\nthat sun, proceeds a sphere of heat and light, or what is the same, a\nsphere of love and wisdom, to produce ends, which are uses; but that\nsphere according to uses, is distinguished by various names: the divine\nsphere which looks to the preservation of the universe in its created\nstate by successive generations, is called the sphere of procreating;\nand the divine sphere which looks to the preservation of generations in\ntheir beginnings, and afterwards in their progressions, is called the\nsphere of protecting the things procreated: besides these two, there are\nseveral other divine spheres which are named according to their uses,\nconsequently variously, as may be seen above, n. 222. The operations of\nuses by these spheres are the divine providence.\n\n387. II. THESE TWO UNIVERSAL SPHERES MAKE A ONE WITH THE SPHERE OF\nCONJUGIAL LOVE AND THE SPHERE OF THE LOVE OF INFANTS. That the sphere of\nconjugial love makes a one with the sphere of procreating, is evident;\nfor procreation is the end, and conjugial love the mediate cause by\nwhich (the end is promoted), and the end and the cause in what is to be\neffected and in effects, act in unity, because they act together. That\nthe sphere of the love of infants makes a one with the sphere of\nprotecting the things procreated, is also evident, because it is the end\nproceeding from the foregoing end, which was procreation, and the love\nof infants is its mediate cause by which it is promoted: for ends\nadvance in a series, one after another, and in their progress the last\nend becomes the first, and thereby advances further, even to the\nboundary, in which they subsist or cease. But on this subject more will\nbe seen in the explanation of article XII.\n\n388. III. THESE TWO SPHERES UNIVERSALLY AND SINGULARLY FLOW INTO ALL\nTHINGS OF HEAVEN AND ALL THINGS OF THE WORLD, FROM FIRST TO LAST. It is\nsaid universally and singularly, because when mention is made of a\nuniversal, the singulars of which it is composed are meant at the same\ntime; for a universal exists from and consists of singulars; thus it\ntakes its name from them, as a whole exists from, consists of, and takes\nits name from its parts; therefore, if you take away singulars, a\nuniversal is only a name, and is like a mere surface which contains\nnothing: consequently to attribute to God universal government, and to\ntake away singulars, is vain talk and empty preaching: nor is it to the\npurpose, in this case, to urge a comparison with the universal\ngovernment of the kings of the earth. From this ground then it is said,\nthat those two spheres flow in universally and singularly.\n\n389. The reason why the spheres of procreating and of protecting the\nthings procreated, or the spheres of conjugial love and the love of\ninfants, flow into all thing of heaven and all things of the world, from\nfirst (principles) to last, is because all things which proceed from the\nLord, or from the sun which is from him and in which he is, pervade the\ncreated universe even to the last of all its principles: the reason of\nthis is, because divine things, which in progression are called\ncelestial and spiritual, have no relation to space and time. That\nextension cannot be predicated of things spiritual, in consequence of\ntheir not having any relation to space and time, is well known: hence\nwhatever proceeds from the Lord, is in an instant from first\n(principles) in last. That the sphere of conjugial love is thus\nuniversal may be seen above, n. 222-225. That in like manner the sphere\nof the love of infants is universal, is evident from that love's\nprevailing in heaven, where there are infants from the earths; and from\nthat love's prevailing in the world with men, beasts and birds, serpents\nand insects. Something resembling this love prevails also in the\nvegetable and mineral kingdoms; in the vegetable, in that seeds are\nguarded by shells or husks as by swaddling clothes, and moreover are in\nthe fruit as in a house, and are nourished with juice as with milk; that\nthere is something similar in minerals, is plain from the matrixes and\nexternal covering, in which noble gems and metals are concealed and\nguarded.\n\n390. The reason why the sphere of procreating, and the sphere of\nprotecting the things procreated, make a one in a continual series, is,\nbecause the love of procreating is continued into the love of what is\nprocreated. The quality of the love of procreating is known from its\ndelight, which is supereminent and transcendent. This love influences\nthe state of procreating with men, and in a remarkable manner the state\nof reception with women; and this very exalted delight with its love\ncontinues even to the birth, and there attains its fulness.\n\n391. IV. THE SPHERE OF THE LOVE OF INFANTS IS A SPHERE OF PROTECTION AND\nSUPPORT OF THOSE WHO CANNOT PROTECT AND SUPPORT THEMSELVES. That the\noperations of uses from the Lord by spheres proceeding from him, are the\ndivine providence, was said above, n. 386; this divine providence\ntherefore is meant by the sphere of protection and support of those who\ncannot protect and support themselves: for it is a law of creation that\nthe things created are to be preserved, guarded, protected, and\nsupported; otherwise the universe would fall to decay: but as this\ncannot be done immediately from the Lord with living creatures, who are\nleft to their own choice, it is done mediately by his love implanted in\nfathers, mothers, and nurses. That their love is from the Lord\ninfluencing them, is not known to themselves, because they do not\nperceive the influx, and still less the Lord's omnipresence: but who\ndoes not see, that this principle is not of nature, but of the divine\nprovidence operating in and by nature; and that such a universal\nprinciple cannot exist except from God, by a certain spiritual sun,\nwhich is in the centre of the universe, and whose operation, being\nwithout space and time, is instant and present from first principles in\nlast? But in what manner that divine operation, which is the Lord's\ndivine providence, is received by animate subjects, will be shewn in\nwhat follows. That mothers and fathers protect and support infants,\nbecause they cannot protect and support themselves, is not the cause of\nthat love, but is a rational cause derived from that love's falling into\nthe understanding; for a man, from this cause alone, without love\ninspired and inspiring it, or without law and punishment compelling him,\nwould no more than a statue provide for infants.\n\n392. V. THIS SPHERE AFFECTS BOTH THE EVIL AND THE GOOD, AND DISPOSES\nEVERY ONE TO LOVE, PROTECT, AND SUPPORT HIS OFFSPRING FROM HIS OWN LOVE.\nExperience testifies that the love of infants prevails equally with the\nevil and the good, and in like manner with tame and wild beasts; yea,\nthat in some cases it is stronger and more ardent in its influence on\nevil men, and also on wild beasts. The reason of this is, because all\nlove proceeding from the Lord and flowing into subjects, is changed in\nthe subject into the love of its life; for every animate subject has no\nother sensation than that its love originates in itself, as it does not\nperceive the influx; and while also it actually loves itself, it makes\nthe love of infants proper to itself; for it sees as it were itself in\nthem, and them in itself, and itself thus united with them. Hence also\nthis love is fiercer with wild beasts, as with lions and lionesses, he\nand she bears, leopards and leopardesses, he and she wolves, and others\nof a like nature, than with horses, deer, goats, and sheep; because\nthose wild beasts have dominion over the tame, and hence self-love is\npredominant, and this loves itself in its offspring; therefore as we\nsaid, the influent love is turned into self-love. Such an inversion of\nthe influent love into self-love, and the consequent protection and\nsupport of the young offspring by evil parents, is of the Lord's divine\nprovidence; for otherwise there would remain but few of the human race,\nand none of the savage beasts, which, nevertheless, are of use. From\nthese considerations it is evident, that every one is disposed to love,\nprotect, and support his offspring, from his own love.\n\n393. VI. THIS SPHERE PRINCIPALLY AFFECTS THE FEMALE SEX, THUS MOTHERS\nAND THE MALE SEX, OR FATHERS, BY DERIVATION FROM THEM. This follows from\nwhat was said above, in regard to the origin of conjugial love,--that\nthe sphere of conjugial love is received by the women, and through them\nis transferred to the men: because women are born loves of the\nunderstanding of the men, and the understanding is a recipient. The case\nis the same with the love of infants, because this originates in\nconjugial love. It is well known that mothers are influenced by a most\ntender love of infants, and fathers by a love less tender. That the love\nof infants is inherent in conjugial love, into which women are born, is\nevident from the amiable and endearing love of girls towards infants,\nand towards their dolls, which they carry, dress, kiss, and press to\ntheir bosoms: boys are not influenced by any such affection. It appears\nas if mothers derived the love of infants from nourishing them in the\nwomb out of their own blood, and from the consequent appropriation of\ntheir life, and thus from sympathetic union: but still this is not the\norigin of that love; for if another infant, without the mother's\nknowledge, were to be put after the birth in the place of the genuine\ninfant, the mother would love it with equal tenderness as if it were her\nown: moreover infants are sometimes loved by their nurses more than by\ntheir mothers. From these considerations it follows, that this love is\nfrom no other source than from the conjugial love implanted in every\nwoman, to which is joined the love of conceiving; from the delight of\nwhich the wife is prepared for reception. This is the first of the above\nlove, which with its delight after the birth passes fully to the\noffspring.\n\n394. VII. THIS SPHERE IS ALSO A SPHERE OF INNOCENCE AND PEACE (FROM THE\nLORD). Innocence and peace are the two inmost principles of heaven; they\nare called inmost principles, because they proceed immediately from the\nLord: for the Lord is innocence itself and peace itself. From innocence\nthe Lord is called a Lamb, and from peace he saith, \"_Peace I leave you;\nmy peace I give you_,\" John xiv. 27; and he is also meant by the peace\nwith which the disciples were to salute a city or house which they\nentered; and of which it is said, that if it was worthy, peace would\ncome upon it, and if not worthy, peace would return, Matt. x. 11-15.\nHence also the Lord is called the Prince of peace, Isaiah ix. 5, 6. A\nfurther reason why innocence and peace are the inmost principles of\nheaven, is, because innocence is the _esse_ of every good, and peace is\nthe blessed principle of every delight which is of good. See the work on\nHEAVEN AND HELL, as to the state of innocence of the angels of heaven,\nn. 276-283; and as to peace in heaven, n. 284-290.\n\n395. VIII. THE SPHERE OF INNOCENCE FLOWS INTO INFANTS, AND THROUGH THEM\nINTO THE PARENTS, AND AFFECTS THEM. It is well known that infants are\ninnocences; but it is not known that their innocence flows in from the\nLord. It flows in from the Lord, because, as was said just above, he is\ninnocence itself; neither can any thing flow in, since it cannot exist\nexcept from its first principle, which is IT itself. But we will briefly\ndescribe the nature and quality of the innocence of infants, which\naffects parents: it shines forth from their face, from some of their\ngestures, and from their first speech, and affects them. They have\ninnocence, because they do not think from any interior principle; for\nthey do not as yet know what is good and evil, and what is true and\nfalse, as the ground of their thoughts; in consequence of which they\nhave not a prudence originating in selfhood, nor any deliberate purpose;\nof course they do not regard any evil as an end. They are free from\nselfhood acquired from self-love and the love of the world; they do not\nattribute any thing to themselves; they refer to their parents whatever\nthey receive; content with the trifles which are given them as presents,\nthey have no care about food and raiment, or about the future; they do\nnot look to the world, and immerse themselves thereby in the desire of\nmany things; they love their parents, their nurses, and their infant\ncompanions, with whom they play in innocence; they suffer themselves to\nbe guided, they harken and obey. This is the innocence of infancy, which\nis the cause of the love called _storge_.\n\n396. IX. IT ALSO FLOWS IN TO THE SOULS OF THE PARENTS, AND UNITES WITH\nTHE SAME SPHERE (AS OPERATIVE) WITH THE INFANTS, AND IT IS PRINCIPALLY\nINSINUATED BY MEANS OF THE TOUCH. The Lord's innocence flows into the\nangels of the third heaven, where all are in the innocence of wisdom,\nand passes through the inferior heavens, but only through the innocences\nof the angels therein, and thus immediately and mediately flows into\ninfants. These differ but little from graven forms; but still they are\nreceptible of life from the Lord through the heavens. Yet, unless the\nparents also received that influx in their souls, and in the inmost\nprinciples of their minds, they would in vain be affected by the\ninnocence of the infants. There must be something adequate and similar\nin another, whereby communication may be effected, and which may cause\nreception, affection, and thence conjunction; otherwise it would be like\nsoft seed falling upon a stone, or a lamb exposed to a wolf. From this\nground then it is, that innocence flowing into the souls of the parents,\nunites with the innocence of the infants. Experience may shew that, with\nthe parents, this conjunction is effected by the mediation of the bodily\nsenses, but especially by the touch: as that the sight is intimately\ndelighted by seeing them, the hearing by their speech, the smelling by\ntheir odor. That the communication and therefore the conjunction of\ninnocence is principally effected by the touch, is evident from the\nsatisfaction of carrying them in the arms, from fondling and kissing\nthem, especially in the case of mothers, who are delighted in laying\ntheir mouth and face upon their bosoms, and at the same time in touching\nthe same with the palms of their hands, in general, in giving them milk\nby suckling them at the breasts, moreover, in stroking their naked body,\nand the unwearied pains they take in washing and dressing them on their\nlaps. That the communications of love and its delights between married\npartners are effected by the sense of the touch has been occasionally\nproved above. The reason why communications of the mind are also\neffected by the same sense is, because the hands are a man's ultimates,\nand his first principles are together in the ultimates, whereby also all\nthings of the body and of the mind are kept together in an inseparable\nconnection. Hence it is, that Jesus touched infants, Matt, xviii. 2-6;\nMark x. 13-16; and that he healed the sick by the touch: and that those\nwho touched him were healed: hence also it is, that inaugurations into\nthe priesthood are at this day effected by the laying on of hands. From\nthese considerations it is evident, that the innocence of parents and\nthe innocence of infants meet each other by the touch, especially of the\nhands, and thereby join themselves together as by kisses.\n\n397. That innocence produces similar effects with beasts and birds as\nwith men, and that by contact, is well known: the reason of this is,\nbecause all that proceeds from the Lord, in an instant pervades the\nuniverse, as may be seen above, n. 388-390; and as it proceeds by\ndegrees, and by continual mediations, therefore it passes not only to\nanimals, but also to vegetables and minerals; see n. 389; it also passes\ninto the earth itself, which is the mother of all vegetables and\nminerals; for the earth, in the spring, is in a prepared state for the\nreception of seeds, as it were in the womb; and when it receives them,\nit, as it were, conceives, cherishes them, bears, excludes, suckles,\nnourishes, clothes, educates, guards, and, as it were, loves the\noffspring derived from them, and so forth. Since the sphere of\nprocreation proceeds thus far, how much more must it proceed to animals\nof every kind, even to worms! That as the earth is the common mother of\nvegetables, so there is also a common mother of bees in every hive, is a\nwell known tact, confirmed by observation.\n\n398. X. IN THE DEGREE IN WHICH INNOCENCE RETIRES FROM INFANTS, AFFECTION\nAND CONJUNCTION ALSO ABATE, AND THIS SUCCESSIVELY EVEN TO SEPARATION. It\nis well known that the love of infants, or _storge_, retires from\nparents according as innocence retires from them; and that, in the case\nof men, it retires even to the separation of children from home, and in\nthe case of beasts and birds, to a rejection from their presence, and a\ntotal forgetfulness of relationship. From this circumstance, as an\nestablished fact, it may further appear, that innocence flowing in on\neach side produces the love called _storge_.\n\n399. XI. A STATE OF RATIONAL INNOCENCE AND PEACE WITH PARENTS TOWARDS\nINFANTS, IS GROUNDED IN THE CIRCUMSTANCE, THAT THEY KNOW NOTHING AND CAN\nDO NOTHING FROM THEMSELVES, BUT FROM OTHERS, ESPECIALLY FROM THE FATHER\nAND MOTHER; AND THIS STATE SUCCESSIVELY RETIRES, IN PROPORTION AS THEY\nKNOW AND HAVE ABILITY FROM THEMSELVES, AND NOT FROM OTHERS. That the\nsphere of the love of infants is a sphere of protection and support of\nthose who cannot protect and support themselves, was shewn above in its\nproper article, n. 391: that this is only a rational cause with men, but\nnot the very essential cause of that love prevailing with them, was also\nmentioned in the same article. The real original cause of that love is\ninnocence from the Lord, which flows in while the man is ignorant of it,\nand produces the above rational cause; therefore as the first cause\nproduces a retiring from that love, so also does the second cause at the\nsame time; or what is the same, as the communication of innocence\nretires, so also the persuading reason accompanies it; but this is the\ncase only with man to the intent that he may do what he does from\nfreedom according to reason, and from this, as from a rational and at\nthe same time a moral law, may support his adult offspring according to\nthe requirements of necessity and usefulness. This second cause does not\ninfluence animals who are without reason, they being affected only by\nthe prior cause, which to them is instinct.\n\n400. XII. THE SPHERE OF THE LOVE OF PROCREATING ADVANCES IN ORDER FROM\nTHE END THROUGH CAUSES INTO EFFECTS, AND MAKES PERIODS; WHEREBY CREATION\nIS PRESERVED IN THE STATE FORESEEN AND PROVIDED FOR. All operations in\nthe universe have a progression from ends through causes into effects.\nThese three are in themselves indivisible, although in idea they appear\ndivided; but still the end, unless the intended effect is seen together\nwith it, is not any thing; nor does either become any thing, unless the\ncause supports, contrives, and conjoins it. Such a progression is\ninherent in every man in general, and in every particular, altogether as\nwill, understanding, and action: every end in regard to man relates to\nthe will, every cause to the understanding, and every effect to the\naction; in like manner, every end relates to love, every efficient cause\nto wisdom, and every effect thence derived to use. The reason of this\nis, because the receptacle of love is the will, the receptacle of wisdom\nis the understanding, and the receptacle of use is action: since\ntherefore operations in general and in particular with man advance from\nthe will through the understanding into act, so also do they advance\nfrom love through wisdom into use. By wisdom here we mean all that which\nbelongs to judgement and thought. That these three are a one in the\neffect, is evident. That they also make a one in ideas before the\neffect, is perceived from the consideration, that determination only\nintervenes; for in the mind an end goes forth from the will and produces\nfor itself a cause in the understanding, and presents to itself an\nintention; and intention is as an act before determination; hence it is,\nthat by a wise man, and also by the Lord, intention is accepted as an\nact. What rational person cannot see, or, when he hears, acknowledge,\nthat those three principles flow from some first cause, and that that\ncause is, that from the Lord, the Creator and Conservator of the\nuniverse, there continually proceed love, wisdom, and use, and these\nthree are one? Tell, if you can, in what other source they originate.\n\n401. A similar progression from end through cause into effect belongs\nalso to the sphere of procreating and of protecting the things\nprocreated. The end in this case is the will or love of procreating; the\nmiddle cause, by which the end is effected and into which it infuses\nitself, is conjugial love; the progressive series of efficient causes is\nthe loving, conception, gestation of the embryo or offspring to be\nprocreated; and the effect is the offspring itself procreated. But\nalthough end, cause, and effect successively advance as three things,\nstill in the love of procreating, and inwardly in all the causes, and in\nthe effect itself, they make a one. They are the efficient causes only,\nwhich advance through times, because in nature; while the end or will,\nor love, remains continually the same: for ends advance in nature\nthrough times without time; but they cannot come forth and manifest\nthemselves, until the effect or use exists and becomes a subject; before\nthis, the love could love only the advance, but could not secure and fix\nitself. That there are periods of such progressions, and that creation\nis thereby preserved in the state foreseen and provided for, is well\nknown. But the series of the love of infants from its greatest to its\nleast, thus to the boundary in which it subsists or ceases, is\nretrograde; since it is according to the decrease of innocence in the\nsubject, and also on account of the periods.\n\n402. XIII. THE LOVE OF INFANTS DESCENDS, AND DOES NOT ASCEND. That it\ndescends from generation to generation, or from sons and daughters to\ngrandsons and granddaughters, and does not ascend from these to fathers\nand mothers of families, is well known. The cause of its increase in\ndescent is the love of fructifying, or of producing uses, and in respect\nto the human race, it is the love of multiplying it; but this derives\nits origin solely from the Lord, who, in the multiplication of the human\nrace, regards the conservation of creation, and as the ultimate end\nthereof, the angelic heaven, which is solely from the human race; and\nsince the angelic heaven is the end of ends, and thence the love of\nloves with the Lord, therefore there is implanted in the souls of men,\nnot only the love of procreating, but also of loving the things\nprocreated in successions: hence also this love exists only with man and\nnot with any beast or bird. That this love with man descends increasing,\nis in consequence of the glory of honor, which in like manner increases\nwith him according to amplifications. That the love of honor and glory\nreceives into itself the love of infants flowing from the Lord, and\nmakes it as it were its own, will be seen in article XVI.\n\n403. XIV. WIVES HAVE ONE STATE OF LOVE BEFORE CONCEPTION AND ANOTHER\nAFTER, EVEN TO THE BIRTH. This is adduced to the end that it may be\nknown, that the love of procreating, and the consequent love of what is\nprocreated, is implanted in conjugial love with women, and that with\nthem those two loves are divided, while the end, which is the love of\nprocreating, begins its progression. That the love called _storge_ is\nthen transferred from the wife to the husband; and also that the love of\nprocreating, which, as we said, with a woman makes one with her\nconjugial love, is then not alike, is evident from several indications.\n\n404. XV. WITH PARENTS CONJUGIAL LOVE IS CONJOINED WITH THE LOVE OF\nINFANTS BY SPIRITUAL CAUSES, AND THENCE BY NATURAL. The spiritual causes\nare, that the human race may be multiplied, and from this the angelic\nheaven enlarged, and that thereby such may be born as will become\nangels, serving the Lord to promote uses in heaven, and by consociation\nwith men also in the earths: for every man has angels associated with\nhim from the Lord; and such is his conjunction with them, that if they\nwere taken away, he would instantly die. The natural causes of the\nconjunction of those two loves are, to effect the birth of those who may\npromote uses in human societies, and may be incorporated therein as\nmembers. That the latter are the natural and the former the spiritual\ncauses of the love of infants and of conjugial love, even married\npartners themselves think and sometimes declare, saying they have\nenriched heaven with as many angels as they have had descendants, and\nhave furnished society with as many servants as they have had children.\n\n405. XVI. THE LOVE OF CHILDREN AND INFANTS IS DIFFERENT WITH SPIRITUAL\nMARRIED PARTNERS FROM WHAT IT IS WITH NATURAL. With spiritual married\npartners the love of infants as to appearance, is like the love of\ninfants with natural married partners; but it is more inward, and thence\nmore tender, because that love exists from innocence, and from a nearer\nreception of innocence, and thereby a more present preception of it in\nman's self: for the spiritual are such so far as they partake of\ninnocence. But spiritual fathers and mothers, after they have sipped the\nsweet of innocence with their infants, love their children very\ndifferently from what natural fathers and mothers do. The spiritual love\ntheir children from their spiritual intelligence and moral life; thus\nthey love them from the fear of God and actual piety, or the piety of\nlife, and at the same time from affection and application to uses\nserviceable to society, consequently from the virtues and good morals\nwhich they possessed. From the love of these things they are principally\nled to provide for, and minister to, the necessities of their children;\ntherefore if they do not observe such things in them, they alienate\ntheir minds from them and do nothing for them but so far as they think\nthemselves bound in duty. With natural fathers and mothers the love of\ninfants is indeed grounded also in innocence; but when the innocence is\nreceived by them, it is entwined around their own love, and consequently\nthe love of their infants from the latter, and at the same time from the\nformer, kissing, embracing, and dangling them, hugging them to their\nbosoms, and fawning upon and flattering them beyond all bounds,\nregarding them as one heart and soul with themselves; and afterwards,\nwhen they have passed the state of infancy even to boyhood and beyond\nit, in which state innocence is no longer operative, they love them not\nfrom any fear of God and actual piety, or the piety of life, nor from\nany rational and moral intelligence they may have; neither do they\nregard, or only very slightly, if at all, their internal affections, and\nthence their virtues and good morals, but only their externals, which\nthey favor and indulge. To these externals their love is directed and\ndetermined: hence also they close their eyes to their vices, excusing,\nand favoring them. The reason of this is, because with such parents the\nlove of their offspring is also the love of themselves; and this love\nadheres to the subject outwardly, without entering into it, as self does\nnot enter into itself.\n\n406. The quality of the love of infants and of the love of children with\nthe spiritual and with the natural, is evidently discerned from them\nafter death; for most fathers, when they come into another life,\nrecollect their children who have died before them; they are also\npresented to and mutually acknowledge each other. Spiritual fathers only\nlook at them, and inquire as to their present state, and rejoice if it\nis well with them, and grieve if it is ill; and after some conversation,\ninstruction, and admonition respecting moral celestial life, they\nseparate from them, telling them, that they are no longer to be\nremembered as fathers because the Lord is the only Father to all in\nheaven, according to his words, Matt. xxiii. 9: and that they do not at\nall remember them as children. But natural fathers, when they first\nbecome conscious that they are living after death, and recall to mind\ntheir children who have died before them, and also when, agreeably to\ntheir wishes, they are presented to each other, they instantly embrace,\nand become united like bundles of rods; and in this case the father is\ncontinually delighted with beholding and conversing with them. If the\nfather is told that some of his children are satans, and that they have\ndone injuries to the good, he nevertheless keeps them in a group around\nhim, if he himself sees that they are the occasion of hurt and do\nmischief, he still pays no attention to it, nor does he separate any of\nthem from association with himself; in order, therefore, to prevent the\ncontinuance of such a mischievous company, they are of necessity\ncommitted forthwith to hell; and there the father, before the children,\nis shut up in confinement, and the children are separated, and each is\nremoved to the place of his life.\n\n407. To the above I will add this wonderful relation:--in the spiritual\nworld I have seen fathers who, from hatred, and as it were rage, had\nlooked at infants presented before their eyes, with a mind so savage,\nthat, if they could, they would have murdered them; but on its being\nhinted to them, though without truth, that they were their own infants,\ntheir rage and savageness instantly subsided, and they loved them to\nexcess. This love and hatred prevail together with those who in the\nworld had been inwardly deceitful, and had set their minds in enmity\nagainst the Lord.\n\n408. XVII. WITH THE SPIRITUAL THAT LOVE IS FROM WHAT IS INTERIOR OR\nPRIOR, BUT WITH THE NATURAL FROM WHAT IS EXTERIOR OR POSTERIOR. To think\nand conclude from what is interior or prior, is to think and conclude\nfrom ends and causes to effects; but to think and conclude from what is\nexterior or posterior, is to think and conclude from effects to causes\nand ends. The latter progression is contrary to order, but the former\naccording to it; for to think and conclude from ends and causes, is to\nthink and conclude from goods and truths, viewed in a superior region of\nthe mind, to effects in an inferior region. Real human rationality from\ncreation is of this quality. But to think and conclude from effects, is\nto think and conclude from an inferior region of the mind, where the\nsensual things of the body reside with their appearances and fallacies,\nto guess at causes and effects, which in itself is merely to confirm\nfalsities and concupiscences, and afterwards to see and believe them to\nbe truths of wisdom and goodnesses of the love of wisdom. The case is\nsimilar in regard to the love of infants and children with the spiritual\nand the natural; the spiritual love them from what is prior, thus\naccording to order: but the natural love them from what is posterior,\nthus contrary to order. These observations are adduced only for the\nconfirmation of the preceding article.\n\n409. XVIII. IN CONSEQUENCE HEREOF THAT LOVE PREVAILS WITH MARRIED\nPARTNERS WHO MUTUALLY LOVE EACH OTHER, AND ALSO WITH THOSE WHO DO NOT AT\nALL LOVE EACH OTHER; consequently it prevails with the natural as well\nas with the spiritual; but the latter are influenced by conjugial love,\nwhereas the former are influenced by no such love but what is apparent\nand pretended. The reason why the love of infants and conjugial love\nstill act in unity, is, because, as we have said, conjugial love is\nimplanted in every woman from creation, and together with it the love of\nprocreating, which is determined to and flows into the procreated\noffspring, and from the women is communicated to the men. Hence in\nhouses, in which there is no conjugial love between the man and his\nwife, it nevertheless is with the wife, and thereby some external\nconjunction is effected with the man. From this same ground it is, that\neven harlots love their offspring; for that which from creation is\nimplanted in souls, and respects propagation, is indelible, and cannot\nbe extirpated.\n\n410. XIX. THE LOVE OF INFANTS REMAINS AFTER DEATH, ESPECIALLY WITH\nWOMEN. Infants, as soon as they are raised up, which happens immediately\nafter their decease, are elevated into heaven, and delivered to angels\nof the female sex, who in the life of the body in the world loved\ninfants, and at the same time feared God. These, having loved all\ninfants with maternal tenderness, receive them as their own; and the\ninfants in this case, as from an innate feeling, love them as their\nmothers: as many infants are consigned to them, as they desire from a\nspiritual _storge_. The heaven in which infants are appears in front in\nthe region of the forehead, in the line in which the angels look\ndirectly at the Lord. That heaven is so situated, because all infants\nare educated under the immediate auspices of the Lord. There is an\ninflux also into this heaven from the heaven of innocence, which is the\nthird heaven. When they have passed through this first period, they are\ntransferred to another heaven, where they are instructed.\n\n411. XX. INFANTS ARE EDUCATED UNDER THE LORD'S AUSPICES BY SUCH WOMEN,\nAND GROW IN STATURE AND INTELLIGENCE AS IN THE WORLD. Infants in heaven\nare educated in the following manner; they learn to speak from the\nfemale angel who has the charge of their education; their first speech\nis merely the sound of affection, in which however there is some\nbeginning of thought, whereby what is human in the sound is\ndistinguished from the sound of an animal; this speech gradually becomes\nmore distinct, as ideas derived from affection enter the thought: all\ntheir affections, which also increase, proceed from innocence. At first,\nsuch things are insinuated into them as appear before their eyes, and\nare delightful; and as these are from a spiritual origin, heavenly\nthings flow into them at the same time, whereby the interiors of their\nminds are opened. Afterwards, as the infants are perfected in\nintelligence, so they grow in stature, and viewed in this respect, they\nappear also more adult, because intelligence and wisdom are essential\nspiritual nourishment; therefore those things which nourish their minds,\nalso nourish their bodies. Infants in heaven, however, do not grow up\nbeyond their first age, where they stop, and remain in it to eternity.\nAnd when they are in that age, they are given in marriage, which is\nprovided by the Lord, and is celebrated in the heaven of the youth, who\npresently follows the wife into her heaven, or into her house, if they\nare of the same society. That I might know of a certainty, that infants\ngrow in stature, and arrive at maturity as they grow in intelligence, I\nwas permitted to speak with some while they were infants, and afterwards\nwhen they were grown up; and they appeared as full-grown youths, in a\nstature, like that of young men full grown in the world.\n\n412. Infants are instructed especially by representatives adequate and\nsuitable to their genius; the great beauty and interior wisdom of which\ncan scarcely be credited in the world. I am permitted to adduce here two\nrepresentations, from which a judgement may be formed in regard to the\nrest. On a certain time they represented the Lord ascending from the\nsepulchre, and at the same time the unition of his human with the\ndivine. At first they presented the idea of a sepulchre, but not at the\nsame time the idea of the Lord, except so remotely, that it was\nscarcely, and as it were at a distance, perceived that it was the Lord;\nbecause in the idea of a sepulchre there is somewhat funereal, which\nthey hereby removed. Afterwards they cautiously admitted into the\nsepulchre a sort of atmosphere, appearing nevertheless as a thin vapor,\nby which they signified, and this with a suitable degree of remoteness,\nspiritual life in baptism. They afterwards represented the Lord's\ndescent to those who were bound, and his ascent with them into heaven;\nand in order to accommodate the representation to their infant minds,\nthey let down small cords that were scarcely discernible, exceedingly\nsoft and yielding, to aid the Lord in the ascent, being always\ninfluenced by a holy fear lest any thing in the representation should\naffect something that was not under heavenly influence: not to mention\nother representations, whereby infants are introduced into the\nknowledges of truth and the affections of good, as by games adapted to\ntheir capacities. To these and similar things infants are led by the\nLord by means of innocence passing through the third heaven; and thus\nspiritual things are insinuated into their affections, and thence into\ntheir tender thoughts, so that they know no other than that they do and\nthink such things from themselves, by which their understanding\ncommences.\n\n413. XXI. IT IS THERE PROVIDED BY THE LORD, THAT WITH THOSE INFANTS THE\nINNOCENCE OF INFANCY BECOMES THE INNOCENCE OF WISDOM (AND THUS THEY\nBECOME ANGELS). Many may conjecture that infants remain infants, and\nbecome angels immediately after death: but it is intelligence and wisdom\nthat make an angel: therefore so long as infants are without\nintelligence and wisdom, they are indeed associated with angels, yet are\nnot angels: but they then first become so when they are made intelligent\nand wise. Infants therefore are led from the innocence of infancy to the\ninnocence of wisdom, that is, from external innocence to internal: the\nlatter innocence is the end of all their instruction and progression:\ntherefore when they attain to the innocence of wisdom, the innocence of\ninfancy is adjoined to them, which in the mean time had served them as a\nplane. I saw a representation of the quality of the innocence of\ninfancy; it was of wood almost without life, and was vivified in\nproportion as the knowledges of truth and the affections of good were\nimbibed: and afterwards there was represented the quality of the\ninnocence of wisdom, by a living infant. The angels of the third heaven,\nwho are in a state of innocence from the Lord above other angels, appear\nlike naked infants before the eyes of spirits who are beneath the\nheavens; and as they are wiser than all others, so are they also more\ntruly alive: the reason of this is, because innocence corresponds to\ninfancy, and also to nakedness, therefore it is said of Adam and his\nwife, when they were in a state of innocence, that they were naked and\nwere not ashamed, but that when they had lost their state of innocence,\nthey were ashamed of their nakedness, and hid themselves, Gen. ii. 25;\nchap. iii. 7, 10, 11. In a word, the wiser the angels are the more\ninnocent they are. The quality of the innocence of wisdom may in some\nmeasure be seen from the innocence of infancy above described, n. 395,\nif only instead of parents, the Lord be assumed as the Father by whom\nthey are led, and to whom they ascribe what they have received.\n\n414. On the subject of innocence I have often conversed with the angels\nwho have told me that innocence is the _esse_ of every good, and that\ngood is only so far good as it has innocence in it: and, since wisdom is\nof life and thence of good, that wisdom is only so far wisdom as it\npartakes of innocence: the like is true of love, charity, and faith; and\nhence it is that no one can enter heaven unless he has innocence; which\nis meant by these words of the Lord, \"_Suffer infants to come to me, and\nforbid them not; for of such is the kingdom of the heavens; verily I say\nunto you, Whosoever shall not receive the kingdom of the heavens as an\ninfant, he will not enter therein_,\" Mark x. 14, 15; Luke xviii. 16, 17.\nIn this passage, as well as in other parts of the Word, infants denote\nthose who are in innocence. The reason why good is good, so far as it\nhas innocence in it, is, because all good is from the Lord, and\ninnocence consists in being led by the Lord.\n\n       *       *       *       *       *\n\n415. To the above I shall add this MEMORABLE RELATION. One morning, as I\nawoke out of sleep, the light beginning to dawn and it being very\nserene, while I was meditating and not yet quite awake, I saw through\nthe window as it were a flash of lightning, and presently I heard as it\nwere a clap of thunder; and while I was wondering whence this could be,\nI heard from heaven words to this effect, \"There are some not far from\nyou, who are reasoning sharply about God and nature. The vibration of\nlight like lightning, and the clapping of the air like thunder, are\ncorrespondences and consequent appearances of the conflict and collision\nof arguments, on one side in favor of God, and on the other in favor of\nnature.\" The cause of this spiritual combat was as follows: there were\nsome satans in hell who expressed a wish to be allowed to converse with\nthe angels of heaven; \"for,\" said they, \"we will clearly and fully\ndemonstrate, that what they call God, the Creator of all things, is\nnothing but nature; and thus that God is a mere unmeaning expression,\nunless nature be meant by it.\" And as those satans believed this with\nall their heart and soul, and also were desirous to converse with the\nangels of heaven, they were permitted to ascend out of the mire and\ndarkness of hell, and to converse with two angels at that time\ndescending from heaven. They were in the world of spirits, which is\nintermediate between heaven and hell. The satans on seeing the angels\nthere, hastily ran to them, and cried out with a furious voice, \"Are you\nthe angels of heaven with whom we are allowed to engage in debate,\nrespecting God and nature? You are called wise because you acknowledge a\nGod; but, alas! how simple you are! Who sees God? who understands what\nGod is? who conceives that God governs, and can govern the universe,\nwith everything belonging thereto? and who but the vulgar and common\nherd of mankind acknowledges what he does not see and understand? What\nis more obvious than that nature is all in all? Is it not nature alone\nthat we see with our eyes, hear with our ears, smell with our nostrils,\ntaste with our tongues, and touch and feel with our hands and bodies?\nAnd are not our bodily senses the only evidences of truth? Who would not\nswear from them that it is so? Are not your heads in nature, and is\nthere any influx into the thoughts of your heads but from nature? Take\naway nature, and can you think at all? Not to mention several other\nconsiderations of a like kind.\" On hearing these words the angels\nreplied, \"You speak in this manner because you are merely sensual. All\nin the hells have the ideas of their thoughts immersed in the bodily\nsenses, neither are they able to elevate their minds above them;\ntherefore we excuse you. The life of evil and the consequent belief of\nwhat is false have closed the interiors of your minds, so that you are\nincapable of any elevation above the things of sense, except in a state\nremoved from evils of life, and from false principles of faith: for a\nsatan, as well as an angel, can understand truth when he hears it; but\nhe does not retain it, because evil obliterates truth and induces what\nis false: but we perceive that you are now in a state of removal from\nevil, and thus that you can understand the truth which we speak; attend\ntherefore to what we shall say:\" and they proceeded thus: \"You have been\nin the natural world, and have departed thence, and are now in the\nspiritual world. Have you known anything till now concerning a life\nafter death? Have you not till now denied such a life, and degraded\nyourselves to the beasts? Have you known any thing heretofore about\nheaven and hell, or the light and heat of this world? or of this\ncircumstance, that you are no longer within the sphere of nature, but\nabove it; since this world and all things belonging to it are spiritual,\nand spiritual things are above natural, so that not the least of nature\ncan flow into this world? But, in consequence of believing nature to be\na God or a goddess, you believe also the light and heat of this world to\nbe the light and heat of the natural world, when yet it is not at all\nso; for natural light here is darkness, and natural heat is cold. Have\nyou known anything about the sun of this world from which our light and\nheat proceed? Have you known that this sun is pure love, and the sun of\nthe natural world pure fire; and the sun of the world, which is pure\nfire, is that from which nature exists and subsists; and that the sun of\nheaven, which is pure love, is that from which life itself, which is\nlove with wisdom exists and subsists; and thus that nature, which you\nmake a god or a goddess, is absolutely dead? You can, under the care of\na proper guard, ascend with us into heaven; and we also, under similar\nprotection, can descend with you into hell; and in heaven you will see\nmagnificent and splendid objects, but in hell such as are filthy and\nunclean. The ground of the difference is, because all in the heavens\nworship God, and all in the hells worship nature; and the magnificent\nand splendid objects in the heavens are correspondences of the\naffections of good and truth, and the filthy and unclean objects in the\nhells are correspondences of the lusts of what is evil and false. Judge\nnow, from these circumstances, whether God or nature be all in all.\" To\nthis the satans replied, \"In the state wherein we now are, we can\nconclude, from what we have heard, that there is a God; but when the\ndelight of evil seizes our minds, we see nothing but nature.\" These two\nangels and two satans were standing to the right, at no great distance\nfrom me; therefore I saw and heard them; and lo! I saw near them many\nspirits who had been celebrated in the natural world for their\nerudition; and I was surprised to observe that those great scholars at\none time stood near the angels and at another near the satans, and that\nthey favored the sentiments of those near whom they stood; and I was led\nto understand that the changes of their situation were changes of the\nstate of their minds, which sometimes favored one side and sometimes the\nother; for they were _vertumni_. Moreover, the angels said, \"We will\ntell you a mystery; on our looking down upon the earth, and examining\nthose who were celebrated for erudition, and who have thought about God\nand nature from their own judgement, we have found six hundred out of a\nthousand favorers of nature, and the rest favorers of God; and that\nthese were in favor of God, in consequence of having frequently\nmaintained in their conversation, not from any convictions of their\nunderstandings, but only from hear-say, that nature is from God; for\nfrequent conversation from the memory and recollection, and not at the\nsame time from thought and intelligence, induces a species of faith.\"\nAfter this, the satans were entrusted to a guard and ascended with the\ntwo angels into heaven, and saw the magnificent and splendid objects\ncontained therein; and being then an illustration from the light of\nheaven, they acknowledged the being of a God, and that nature was\ncreated to be subservient to the life which is in God and from God; and\nthat nature in itself is dead, and consequently does nothing of itself,\nbut is acted upon by life. Having seen and perceived these things, they\ndescended: and as they descended the love of evil returned and closed\ntheir understanding above and opened it beneath; and then there appeared\nabove it as it were a veil sending forth lightning from infernal fire;\nand as soon as they touched the earth with their feet, the ground\ncleaved asunder beneath them, and they returned to their associates.\n\n416. After these things those two angels seeing me near, said to the\nby-standers respecting me, \"We know that this man has written about God\nand nature; let us hear what he has written.\" They therefore came to me,\nand intreated that what I had written about God and nature might be read\nto them: I therefore read as follows. \"Those who believe in a Divine\noperation in everything of nature, may confirm themselves in favor of\nthe Divine, from many things which they see in nature, equally, yea more\nthan those who confirm themselves in favor of nature: for those who\nconfirm themselves in favor of the Divine, attend to the wonderful\nthings, which are conspicuous in the productions of both vegetables and\nanimals:--in the PRODUCTION OF VEGETABLES, that from a small seed sown\nin the earth there is sent forth a root, by means of the root a stem,\nand successively buds, leaves, flowers, fruits, even to new seeds;\naltogether as if the seed was acquainted with the order of succession,\nor the process by which it was to renew itself. What rational person can\nconceive, that the sun which is pure fire, is acquainted with this, or\nthat it can endue its heat and light with a power to effect such things;\nand further, that it can form wonderful things therein, and intend use?\nWhen a man of elevated reason sees and considers such things, he cannot\nthink otherwise than that they are from him who has infinite wisdom,\nconsequently from God. Those who acknowledge the Divine, also see and\nthink so; but those who do not acknowledge it, do not see and think so,\nbecause they are unwilling; and thereby they let down their rational\nprinciple into the sensual, which derives all its ideas from the\nluminous principle in which the bodily senses are, and confirms their\nfallacies urging, 'Do not you see the sun effecting these things by its\nheat and light? What is that which you do not see?' Is it anything?\nThose who confirm themselves in favor of the Divine, attend to the\nwonderful things which are conspicuous in the PRODUCTIONS OF ANIMALS; to\nmention only what is conspicuous in eggs, that there lies concealed in\nthem a chick in its seed, or first principles of existence, with\neverything requisite even to the hatching, and likewise to every part of\nits progress after hatching, until it becomes a bird, or winged animal,\nin the form of its parent stock. A farther attention to the nature and\nquality of the form cannot fail to cause astonishment in the\ncontemplative mind; to observe in the least as well as in the largest\nkinds, yea, in the invisible as in the visible, that is, in small\ninsects, as in fowls or great beasts, how they are all endowed with\norgans of sense, such as seeing, smelling, tasting, touching; and also\nwith organs of motion, such as muscles, for they fly and walk; and\nlikewise with viscera, around the heart and lungs, which are actuated by\nthe brains: that the commonest insects enjoy all these parts of\norganization is known from their anatomy, as described by some writers,\nespecially SWAMMERDAM in his Books of Nature. Those who ascribe all\nthings to nature do indeed see such things; but they think only that\nthey are so, and say that nature produces them: and this they say in\nconsequence of having averted their minds from thinking about the\nDivine; and those who have so averted their minds, when they see the\nwonderful things in nature, cannot think rationally, and still less\nspiritually; but they think sensually and materially, and in this case\nthey think in and from nature, and not above it, in like manner as those\ndo who are in hell; differing from beasts only in this respect, that\nthey have rational powers, that is, they are capable of understanding,\nand thereby of thinking otherwise, if only they are willing. Those who\nhave averted themselves from thinking about the Divine, when they see\nthe wonderful things in nature, and thereby become sensual, do not\nconsider that the sight of the eye is so gross that it sees several\nsmall insects as one confused mass; when yet each of them is organized\nto feel and to move itself, consequently is endowed with fibres and\nvessels, also with a little heart, pulmonary pipes, small viscera, and\nbrains; and that the contexture of these parts consists of the purest\nprinciples in nature, and corresponds to some life, by virtue of which\ntheir minutest parts are distinctly acted upon. Since the sight of the\neye is so gross that several of such insects, with the innumerable\nthings in each, appear to it as a small confused mass, and yet those who\nare sensual, think and judge from that sight, it is evident how gross\ntheir minds are, and consequently in what thick darkness they are\nrespecting spiritual things.\n\n417. \"Every one that is willing to do so, may confirm himself in favor\nof the Divine from the visible things in nature; and he also who thinks\nof God from the principle of life, does so confirm himself; while, for\ninstance, he observes the fowls of heaven, how each species of them\nknows its proper food and where it is to be found; how they can\ndistinguish those of their own kind by the sounds they utter and by\ntheir external appearance; how also, among other kinds, they can tell\nwhich are their friends and which their foes; how they pair together,\nbuild their nests with great art, lay therein their eggs, hatch them,\nknow the time of hatching, and at its accomplishment help their young\nout of the shell, love them most tenderly, cherish them under their\nwings, feed and nourish them, until they are able to provide for\nthemselves and do the like, and to procreate a family in order to\nperpetuate their kind. Every one that is willing to think of a divine\ninflux through the spiritual world into the natural, may discern it in\nthese instances, and may also, if he will, say in his heart, 'Such\nknowledges cannot flow into those animals from the sun by the rays of\nits light:' for the sun, from which nature derives its birth and its\nessence, its pure fire, and consequently the rays of its light are\naltogether dead; and thus they may conclude, that such effects are\nderived from an influx of divine wisdom into the ultimates of nature.\n\n418. \"Every one may confirm himself in favor of the Divine from what is\nvisible in nature, while he observes worms, which from the delight of a\ncertain desire, wish and long after a change of their earthly state into\na state analogous to a heavenly one; for this purpose they creep into\nholes, and cast themselves as it were into a womb that they may be born\nagain, and there become chrysalises, aurelias, nymphs, and at length\nbutterflies; and when they have undergone this change, and according to\ntheir species are decked with beautiful wings, they fly into the air as\ninto their heaven, and there indulge in all festive sports, pair\ntogether, lay their eggs, and provide for themselves a posterity; and\nthen they are nourished with a sweet and pleasant food, which they\nextract from flowers. Who that confirms himself in favor of the Divine\nfrom what is visible in nature, does not see some image of the earthly\nstate of man in these animals while they are worms, and of his heavenly\nstate in the same when they become butterflies? whereas those who\nconfirm themselves in favor of nature, see indeed such things; but as\nthey have rejected from their minds all thought of man's heavenly state,\nthey call them mere instincts of nature.\n\n419. \"Again, everyone may confirm himself in favor of the Divine from\nwhat is visible in nature, while he attends to the discoveries made\nrespecting bees,--how they have the art to gather wax and suck honey\nfrom herbs and flowers, and build cells like small houses, and arrange\nthem into the form of a city with streets, through which they come in\nand go out; and how they can smell flowers and herbs at a distance, from\nwhich they may collect wax for their home and honey for their food; and\nhow, when laden with these treasures, they can trace their way back in a\nright direction to their hive; thus they provide for themselves food and\nhabitation against the approaching winter, as if they were acquainted\nwith and foresaw its coming. They also set over themselves a mistress as\na queen, to be the parent of a future race, and for her they build as it\nwere a palace in an elevated situation, and appoint guards about her;\nand when the time comes for her to become a mother, she goes from cell\nto cell and lays her eggs, which her attendants cover with a sort of\nointment to prevent their receiving injury from the air; hence arises a\nnew generation, which, when old enough to provide in like manner for\nitself, is driven out from home; and when driven out, it flies forth to\nseek a new habitation, not however till it has first collected itself\ninto a swarm to prevent dissociation. About autumn also the useless\ndrones are brought forth and deprived of their wings, lest they should\nreturn and consume the provision which they had taken no pains to\ncollect; not to mention many other circumstances; from which it may\nappear evident, that on account of the use which they afford to mankind,\nthey have by influx from the spiritual world a form of government, such\nas prevails among men in the world, yea, among angels in the heavens.\nWhat man of uncorrupted reason does not see that such instincts are not\ncommunicated to bees from the natural world? What has the sun, in which\nnature originates, in common with a form of government which vies with\nand is similar to a heavenly one? From these and similar circumstances\nrespecting brute animals, the confessor and worshiper of nature confirms\nhimself in favor of nature, while the confessor and worshiper of God,\nfrom the same circumstances, confirms himself in favor of the Divine:\nfor the spiritual man sees spiritual things therein, and the natural man\nnatural; thus every one according to his quality. In regard to myself,\nsuch circumstances have been to me testimonies of an influx of what is\nspiritual into what is natural, or of an influx of the spiritual world\ninto the natural world; thus of an influx from the divine wisdom of the\nLord. Consider also, whether you can think analytically of any form of\ngovernment, any civil law, any moral virtue, or any spiritual truth,\nunless the Divine flows in from his wisdom through the spiritual world:\nfor my own part, I never did, and still feel it to be impossible; for I\nhave perceptibly and sensibly observed such influx now (1768) for\ntwenty-five years continually: I therefore speak this from experience.\n\n420. \"Can nature, let me ask, regard use as an end, and dispose uses\ninto orders and forms? This is in the power of none but a wise being;\nand none but God, who is infinitely wise, can so order and form the\nuniverse. Who else can foresee and provide for mankind all the things\nnecessary for their food and clothing, producing them from the fruits of\nthe earth and from animals? It is surely a wonderful consideration among\nmany others, that those common insects, called silk-worms, should supply\nwith splendid clothing all ranks of persons, from kings and queens even\nto the lowest servants; and that those common insects the bees, should\nsupply wax to enlighten both our temples and palaces. These, with\nseveral other similar considerations, are standing proofs, that the Lord\nby an operation from himself through the spiritual world, effects\nwhatever is done in nature.\n\n421. \"It may be expedient here to add, that I have seen in the spiritual\nworld those who had confirmed themselves in favor of nature by what is\nvisible in this world, so as to become atheists, and that their\nunderstanding in spiritual light appeared open beneath but closed above,\nbecause with their thinking faculty they had looked downwards to the\nearth and not upwards to heaven. The super-sensual principle, which is\nthe lowest principle of the understanding, appeared as a veil, in some\ncases sparkling from infernal fire, in some black as soot, and in some\npale and livid as a corpse. Let every one therefore beware of\nconfirmation in favor of nature, and let him confirm himself in favor of\nthe Divine; for which confirmation there is no want of materials.\n\n422. \"Some indeed are to be excused for ascribing certain visible\neffects to nature, because they have had no knowledge respecting the sun\nof the spiritual world, where the Lord is, and of influx thence; neither\nhave they known any thing about that world and its state, nor yet of its\npresence with man; and consequently they could think no other than that\nthe spiritual principle was a purer natural principle; and thus that\nangels were either in the ether or in the stars; also that the devil was\neither man's evil, or, if he actually existed, that he was either in the\nair or in the deep; also that the souls of men after death were either\nin the inmost part of the earth, or in some place of confinement till\nthe day of judgement; not to mention other like conceits, which sprung\nfrom ignorance of the spiritual world and its sun. This is the reason\nwhy those are to be excused, who have believed that the visible\nproductions of nature are the effect of some principle implanted in her\nfrom creation: nevertheless those who have made themselves atheists by\nconfirmations in favor of nature, are not to be excused, because they\nmight have confirmed themselves in favor of the Divine. Ignorance indeed\nexcuses, but does not take away the false principle which is confirmed;\nfor this false principle agrees with evil, and evil with hell.\"\n\n\n\n\nADULTEROUS LOVE AND ITS SINFUL PLEASURES.\n\n\nON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE.\n\n423. At the entrance upon our subject, it may be expedient to declare\nwhat we mean in this chapter by adulterous love. By adulterous love we\ndo not mean fornicatory love, which precedes marriage, or which follows\nit after the death of a married partner; neither do we mean concubinage,\nwhich is engaged in from causes legitimate, just, and excusatory; nor do\nwe mean either the mild or the grievous kinds of adultery, whereof a man\nactually repents; for the latter become not opposite, and the former are\nnot opposite, to conjugial love, as will be seen in the following pages,\nwhere each is treated of. But by adulterous love, opposite to conjugial\nlove, we here mean the love of adultery, so long as it is such as not to\nbe regarded as sin, or as evil, and dishonorable, and contrary to\nreason, but as allowable with reason. This adulterous love not only\nmakes conjugial love the same with itself, but also overthrows,\ndestroys, and at length nauseates it. The opposition of this love to\nconjugial love is the subject treated of in this chapter. That no other\nlove is treated of (as being in such opposition), may be evident from\nwhat follows concerning fornication, concubinage, and the various kinds\nof adultery. But in order that this opposition may be made manifest to\nthe rational sight, it may be expedient to demonstrate it in the\nfollowing series: I. _It is not known what adulterous love is, unless it\nbe known what conjugial love is._ II. _Adulterous love is opposed to\nconjugial love._ III. _Adulterous love is opposed to conjugial love, as\nthe natural man viewed in himself is opposed to the spiritual man._ IV.\n_Adulterous love is opposed to conjugial love, as the connubial\nconnection of what is evil and false is opposed to the marriage of good\nand truth._ V. _Hence adulterous love in opposed to conjugial love, as\nhell is opposed to heaven._ VI. _The impurity of hell is from adulterous\nlove, and the purity of heaven from conjugial love._ VII. _The impurity\nand the purity in the church are similarly circumstanced._ VIII.\n_Adulterous love more and more makes a man not a man (homo), and not a\nman (vir), and conjugial love makes a man more and more a man (homo),\nand a man (vir)._ IX. _There are a sphere of adulterous love and a\nsphere of conjugial love._ X. _The sphere of adulterous love ascends\nfrom hell, and the sphere of conjugial love descends from heaven._ XI.\n_Those two spheres mutually meet each other in each world; but they do\nnot unite._ XII. _Between those two spheres there is an equilibrium, and\nman is in it._ XIII. _A man is able to turn himself to whichever he\npleases; but so far as he turns himself to the one, so far he turns\nhimself from the other._ XIV. _Each sphere brings with it delights._ XV.\n_The delights of adulterous love commence from the flesh and are of the\nflesh even in the spirit; but the delights of conjugial love commence in\nthe spirit, and are of the spirit even in the flesh._ XVI. _The delights\nof adulterous love are the pleasures of insanity; but the delights of\nconjugial love are the delights of wisdom._ We proceed to an explanation\nof each article.\n\n424. I. IT IS NOT KNOWN WHAT ADULTEROUS LOVE IS, UNLESS IT BE KNOWN WHAT\nCONJUGIAL LOVE IS. By adulterous love we mean the love of adultery,\nwhich destroys conjugial love, as above, n. 423. That it is not known\nwhat adulterous love is, unless it be known what conjugial love is,\nneeds no demonstration, but only illustration by similitudes: as for\nexample, who can know what is evil and false, unless he know what is\ngood and true? and who knows what is unchaste, dishonorable, unbecoming,\nand ugly, unless he knows what is chaste, honorable, becoming, and\nbeautiful? and who can discern the various kinds of insanity, but he\nthat is wise, or that knows what wisdom is? also, who can rightly\nperceive discordant and grating sounds, but he that is well versed in\nthe doctrine and study of harmonious numbers? in like manner, who can\nclearly discern what is the quality of adultery, unless he has first\nclearly discerned what is the quality of marriage? and who can make a\njust estimate of the filthiness of the pleasures of adulterous love, but\nhe that has first made a just estimate of the purity of conjugial love?\nAs I have now completed the treatise ON CONJUGIAL LOVE AND ITS CHASTE\nDELIGHTS, I am enabled, from the intelligence I thence acquired, to\ndescribe the pleasures respecting adulterous love.\n\n425. II. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE. Every thing in\nthe universe has its opposite; and opposites, in regard to each other,\nare not relatives, but contraries. Relatives are what exist between the\ngreatest and the least of the same thing; whereas contraries arise from\nan opposite in contrariety thereto; and the latter are relatives in\nregard to each other, as the former are in their regard one to another;\nwherefore also the relations themselves are opposites. That all things\nhave their opposites, is evident from light, heat, the times of the\nworld, affections, perceptions, sensations, and several other things.\nThe opposite of light is darkness; the opposite of heat is cold; of the\ntimes of the world the opposites are day and night, summer and winter;\nof affections the opposites are joys and mourning, also gladnesses and\nsadnesses; of perceptions the opposites are goods and evils, also truths\nand falses; and of sensations the opposites are things delightful and\nthings undelightful. Hence it may be evidently concluded, that conjugial\nlove has its opposite; this opposite is adultery, as every one may see,\nif he be so disposed, from all the dictates of sound reason. Tell, if\nyou can, what else is its opposite. It is an additional evidence in\nfavor of this position, that as sound reason was enabled to see the\ntruth of it by her own light, therefore she has enacted laws, which are\ncalled laws of civil justice, in favor of marriages and against\nadulteries. That the truth of this position may appear yet more\nmanifest, I may relate what I have very often seen in the spiritual\nworld. When those who in the natural world have been confirmed\nadulterers, perceive a sphere of conjugial love flowing down from\nheaven, they instantly either flee away into caverns and hide\nthemselves, or, if they persist obstinately in contrariety to it, they\ngrow fierce with rage, and become like furies. The reason why they are\nso affected is, because all things of the affections, whether delightful\nor undelightful, are perceived in that world, and on some occasions as\nclearly as an odor is perceived by the sense of smelling; for the\ninhabitants of that world have not a material body, which absorbs such\nthings. The reason why the opposition of adulterous love and conjugial\nlove is unknown to many in the world, is owing to the delights of the\nflesh, which, in the extremes, seem to imitate the delights of conjugial\nlove; and those who are in delights only, do not know anything\nrespecting that opposition; and I can venture to say, that should you\nassert, that everything has its opposite, and should conclude that\nconjugial love also has its opposite, adulterers will reply, that that\nlove has not an opposite, because adulterous love cannot be\ndistinguished from it; from which circumstance it is further manifest,\nthat he that does not know what conjugial love is, does not know what\nadulterous love is; and moreover, that from adulterous love it is not\nknown what conjugial love is, but from conjugial love it is known what\nadulterous love is. No one knows good from evil, but evil from good; for\nevil is in darkness, whereas good is in light.\n\n426. III. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE NATURAL\nMAN VIEWED IN HIMSELF IS OPPOSED TO THE SPIRITUAL MAN. That the natural\nman and the spiritual are opposed to each other, so that the one does\nnot will what the other wills, yea, that they are at strife together, is\nwell known in the church; but still it has not heretofore been\nexplained. We will therefore shew what is the ground of discrimination\nbetween the spiritual man and the natural, and what excites the latter\nagainst the former. The natural man is that into which every one is\nfirst introduced as he grows up, which is effected by sciences and\nknowledges, and by rational principles of the understanding; but the\nspiritual man is that into which he is introduced by the love of doing\nuses, which love is also called charity: wherefore so far as any one is\nin charity, so far he is spiritual; but so far as he is not in charity,\nso far he is natural, even supposing him to be ever so quick-sighted in\ngenius, and wise in judgement. That the latter, the natural man,\nseparate from the spiritual, notwithstanding all his elevation into the\nlight of reason, still gives himself without restraint to the government\nof his lusts, and is devoted to them, is manifest from his genius alone,\nin that he is void of charity; and whoever is void of charity, gives\nloose to all the lasciviousness of adulterous love: wherefore, when he\nis told, that this wanton love is opposed to chaste conjugial love, and\nis asked to consult his rational _lumen_, he still does not consult it,\nexcept in conjunction with the delight of evil implanted from birth in\nthe natural man; in consequence whereof he concludes, that his reason\ndoes not see anything contrary to the pleasing sensual allurements of\nthe body; and when he has confirmed himself in those allurements, his\nreason is in amazement at all those pleasures which are proclaimed\nrespecting conjugial love; yea, as was said above, he fights against\nthem, and conquers, and, like a conqueror after the enemy's overthrow,\nhe utterly destroys the camp of conjugial love in himself. These things\nare done by the natural man from the impulse of his adulterous love. We\nmention these circumstances, in order that it may be known, what is the\ntrue ground of the opposition of those two loves; for, as has been\nabundantly shewn above, conjugial love viewed in itself is spiritual\nlove, and adulterous love viewed in itself is natural love.\n\n427. IV. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE CONNUBIAL\nCONNECTION OF WHAT IS EVIL AND FALSE IS OPPOSED TO THE MARRIAGE OF GOOD\nAND TRUTH. That the origin of conjugial love is from the marriage of\ngood and truth, was demonstrated above in its proper chapter, from n.\n83-102; hence it follows, that the origin of adulterous love is from the\nconnubial connection of what is evil and false, and that hence they are\nopposite loves, as evil is opposed to good, and the false of evil to the\ntruth of good. It is the delights of each love which are thus opposed;\nfor love without its delight is not anything. That these delights are\nthus opposed to each other, does not at all appear: the reason why it\ndoes not appear is, because the delight of the love of evil in externals\nassumes a semblance of the delight of the love of good; but in internals\nthe delight of the love of evil consists of mere concupiscences of evil,\nevil itself being the conglobated mass (or glome) of those\nconcupiscences: whereas the delight of the love of good consists of\ninnumerable affections of good, good itself being the co-united bundle\nof those affections. This bundle and that glome are felt by man only as\none delight; and as the delight of evil in externals assumes a semblance\nof the delight of good, as we have said, therefore also the delight of\nadultery assumes a semblance of the delight of marriage; but after\ndeath, when everyone lays aside externals, and the internals are laid\nbare, then it manifestly appears, that the evil of adultery is a glome\nof the concupiscences of evil, and the good of marriage is a bundle of\nthe affections of good: thus that they are entirely opposed to each\nother.\n\n428. In reference to the connubial connection of what is evil and false,\nit is to be observed, that evil loves the false, and desires that it may\nbe a one with itself, and they also unite; in like manner as good loves\ntruth, and desires that it may be a one with itself, and they also\nunite: from which consideration it is evident, that as the spiritual\norigin of marriage is the marriage of good and truth, so the spiritual\norigin of adultery is the connubial connection of what is evil and\nfalse. Hence, this connubial connection is meant by adulteries,\nwhoredoms, and fornications, in the spiritual sense of the Word; see the\nAPOCALYPSE REVEALED, n. 134. It is from this principle, that he that is\nin evil, and connects himself connubially with what is false, and he\nthat is in what is false, and draws evil into a partnership of his\nchamber, from the joint covenant confirms adultery, and commits it so\nfar as he dares and has the opportunity; he confirms it from evil by\nwhat is false, and he commits it from what is false by evil: and also on\nthe other hand, that he that is in good, and marries truth, or he that\nis in truth, and brings good into partnership of the chamber with\nhimself, confirms himself against adultery, and in favor of marriage,\nand attains to a happy conjugial life.\n\n429. V. HENCE ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE AS HELL IS\nOPPOSED TO HEAVEN. All who are in hell are in the connubial connection\nof what is evil and false, and all who are in heaven are in the marriage\nof good and truth; and as the connubial connection of what is evil and\nfalse is also adultery, as was shewn just above, n. 427, 428, hell is\nalso that connubial connection. Hence all who are in hell are in the\nlust, lasciviousness, and immodesty of adulterous love, and shun and\ndread the chastity and modesty of conjugial love; see above, n. 428.\nFrom these considerations it may be seen, that those two loves,\nadulterous and conjugial, are opposed to each other, as hell is to\nheaven, and heaven to hell.\n\n430. VI. THE IMPURITY OF HELL IS FROM ADULTEROUS LOVE, AND THE PURITY OF\nHEAVEN FROM CONJUGIAL LOVE. All hell abounds with impurities, all of\nwhich originate in immodest and obscene adulterous love, the delights of\nthat love being changed into such impurities. Who can believe, that in\nthe spiritual world, every delight of love is presented to the sight\nunder various appearances, to the sense under various odors, and to the\nview under various forms of beasts and birds? The appearances under\nwhich in hell the lascivious delights of adulterous love are presented\nto the sight, are dunghills and mire; the odors by which they are\npresented to the sense, are stinks and stenches; and the forms of beasts\nand birds under which they are presented to the view, are hogs,\nserpents, and the birds called ochim and tziim. The case is reversed in\nregard to the chaste delights of conjugial love in heaven. The\nappearances under which those delights are presented to the sight, are\ngardens and flowery fields; the odors whereby they are presented to the\nsense, are the perfumes arising from fruits and the fragrancies from\nflowers; and the forms of animals under which they are presented to the\nview are lambs, kids, turtle-doves, and birds of paradise. The reason\nwhy the delights of love are changed into such and similar things is,\nbecause all things which exist in the spiritual world are\ncorrespondences: into these correspondences the internals of the minds\nof the inhabitants are changed, while they pass away and become external\nbefore the senses. But it is to be observed, that there are innumerable\nvarieties of impurities, into which the lasciviousnesses of whoredoms\nare changed, while they pass off into their correspondences: these\nvarieties are according to the genera and species of those\nlasciviousnesses, as may be seen in the following pages, where\nadulteries and their degrees are treated of: such impurities however do\nnot proceed from the delights of the love of those who have repented;\nbecause they have been washed from them during their abode in the world.\n\n431. VII. THE IMPURITY AND THE PURITY IN THE CHURCH ARE SIMILARLY\nCIRCUMSTANCED. The reason of this is, because the church is the Lord's\nkingdom in the world, corresponding to his kingdom in the heavens; and\nalso the Lord conjoins them together, that they may make a one; for he\ndistinguishes those who are in the world, as he distinguishes heaven and\nhell, according to their loves. Those who are in the immodest and\nobscene delights of adulterous love, associate to themselves similar\nspirits from hell: whereas those who are in the modest and chaste\ndelights of conjugial love, are associated by the Lord to similar angels\nfrom heaven. While these their angels, in their attendance on man, are\nstationed near to confirmed and determined adulterers, they are made\nsensible of the direful stenches mentioned above, n. 430, and recede a\nlittle. On account of the correspondence of filthy loves with dunghills\nand bogs, it was commanded the sons of Israel, \"That they should carry\nwith them a paddle with which to cover their excrement, lest Jehovah God\nwalking in the midst of their camp should see the nakedness of the\nthing, and should return,\" Deut, xxiii. 13, 14. This was commanded,\nbecause the camp of the sons of Israel represented the church, and those\nunclean things corresponded to the lascivious principles of whoredoms,\nand by Jehovah God's walking in the midst of their camp was signified\nhis presence with the angels. The reason why they were to cover it was,\nbecause all those places in hell, where troops of such spirits have\ntheir abode, were covered and closed up, on which account also it is\nsaid, \"lest he see the nakedness of the thing.\" It has been granted me\nto see that all those places in hell are closed up, and also that when\nthey were opened, as was the case when a new demon entered, such a\nhorrid stench issued from them, that it infested my belly with its\nnoisomeness; and what is wonderful, those stenches are to the\ninhabitants as delightful as dunghills are to swine. From these\nconsiderations it is evident, how it is to be understood, that the\nimpurity in the church is from adulterous love, and its purity from\nconjugial love.\n\n432. VIII. ADULTEROUS LOVE MORE AND MORE MAKES A MAN (homo) NOT A MAN\n(homo), AND A MAN (vir) NOT A MAN (vir), AND CONJUGIAL LOVE MAKES A MAN\n(homo) MORE AND MORE A MAN (homo), AND A MAN (vir). That conjugial love\nmakes a man (_homo_) is illustrated and confirmed by all the\nconsiderations which were clearly and rationally demonstrated in the\nfirst part of this work, concerning love and the delights of its wisdom;\nas 1. That he that is principled in love truly conjugial, becomes more\nand more spiritual; and in proportion as any one is more spiritual, in\nthe same proportion he is more a man (_homo_). 2. That he becomes more\nand more wise; and the wiser any one is, so much the more is he a man\n(_homo_). 3. That with such a one the interiors of the mind are more and\nmore opened, insomuch that he sees or intuitively acknowledges the Lord;\nand the more any one is in the sight or acknowledgement, the more he is\na man. 4. That he becomes more and more moral and civil, inasmuch as a\nspiritual soul is in his morality and civility; and the more any one is\nmorally civil, the more he is a man. 5. That also after death he becomes\nan angel of heaven; and an angel is in essence and form a man; and also\nthe genuine human principle in his face shines forth from his\nconversation and manners: from these considerations it is manifest, that\nconjugial love makes a man (_homo_) more and more a man (_homo_). That\nthe contrary is the case with adulterers, follows as a consequence from\nthe opposition of adultery and marriage, which is the subject treated of\nin this chapter; as, 1. That they are not spiritual but in the highest\ndegree natural; and the natural man separate from the spiritual man, is\na man only as to the understanding, but not as to the will: this he\nimmerses in the body and the concupiscences of the flesh, and at those\ntimes the understanding also accompanies it. That such a one is but half\na man (_homo_), he himself may see from the reason of his understanding,\nin ease he elevates it. 2. That adulterers are not wise, except in their\nconversation and behaviour, when they are in the company of such as are\nin high station, or as are distinguished for their learning or their\nmorals; but that when alone with themselves they are insane, setting at\nnought the divine and holy things of the church, and defiling the morals\nof life with immodest and unchaste principles, will be shewn in the\nchapter concerning adulteries. Who does not see that such gesticulators\nare men only as to external figure, and not as to internal form? 3. That\nadulterers become more and more not men, has been abundantly confirmed\nto me by what I have myself been eye-witness to respecting them in hell:\nfor there they are demons, and when seen in the light of heaven, appear\nto have their faces full of pimples, their bodies bunched out, their\nvoice rough, and their gestures antic. But it is to be observed, that\nsuch are determined and confirmed adulterers, but not non-deliberate\nadulterers: for in the chapter concerning adulteries and their degrees,\nfour kinds are treated of. Determined adulterers are those who are so\nfrom the lust of the will; confirmed adulterers are those who are so\nfrom the persuasion of the understanding; deliberate adulterers are\nthose who are so from the allurements of the senses; and non deliberate\nadulterers are those who have not the faculty or the liberty of\nconsulting the understanding. The two former kinds of adulterers are\nthose who become more and more not men; whereas the two latter kinds\nbecome men as they recede from those errors, and afterwards become wise.\n\n433. That conjugial love makes a man (_homo_) more a man (_vir_), is\nalso illustrated by what was adduced in the preceding part concerning\nconjugial love and its delights; as, 1. That the virile faculty and\npower accompanies wisdom, as this is animated from the spiritual things\nof the church, and that hence it resides in conjugial love; and that the\nwisdom of this love opens a vein from its fountain in the soul, and\nthereby invigorates, and also blesses with permanence, to the\nintellectual life, which is the very essential masculine life. 2. That\nhence it is, that the angels of heaven are in this permanence to\neternity, according to their own declarations in the MEMORABLE RELATION,\nn. 355, 356. That the most ancient men in the golden and silver ages,\nwere in permanent efficacy, because they loved the caresses of their\nwives, and abhorred the caresses of harlots, I have heard from their own\nmouths; see the MEMORABLE RELATIONS, n. 75, 76. That that spiritual\nsufficiency is also in the natural principle, and will not be wanting to\nthose at this day, who come to the Lord, and abominate adulteries as\ninfernal, has been told me from heaven. But the contrary befalls\ndetermined and confirmed adulterers who are treated of above, n. 432.\nThat the virile faculty and power with such is weakened even till it\nceases; and that after this there commences cold towards the sex; and\nthat cold is succeeded by a kind of fastidiousness approaching to\nloathing, is well known, although but little talked of. That this is the\ncase with such adulterers in hell, I have heard at a distance, from the\nsirens, who are obsolete venereal lusts, and also from the harlots\nthere. From these considerations it follows, that adulterous love makes\na man (_homo_) more and more not a man (_homo_) and not a man (_vir_)\nand that conjugial love makes a man more and more a man (_homo_) and a\nman (_vir_).\n\n434. IX. THERE ARE A SPHERE OF ADULTEROUS LOVE AND A SPHERE OF CONJUGIAL\nLOVE. What is meant by spheres, and that they are various, and that\nthose which are of love and wisdom proceed from the Lord, and through\nthe angelic heavens descend into the world, and pervade it even to its\nultimates, was shewn above, n. 222-225; and n. 386-397. That every thing\nin the universe has its opposites, may be seen above, n. 425: hence it\nfollows, that whereas there is a sphere of conjugial love, there is also\na sphere opposite to it, which is called a sphere of adulterous love;\nfor those spheres are opposed to each other, as the love of adultery is\nopposed the love of marriage. This opposition has been treated of in the\npreceding parts of this chapter.\n\n435. X. THE SPHERE OF ADULTEROUS LOVE ASCENDS FROM HELL, AND THE SPHERE\nOF CONJUGIAL LOVE DESCENDS FROM HEAVEN. That the sphere of conjugial\nlove descends from heaven, was shewn in the places cited just above, n.\n434; but the reason why the sphere of adulterous love ascends from hell,\nis, because this love is from thence, see n. 429. That sphere ascends\nthence from the impurities into which the delights of adultery are\nchanged with those who are of each sex there; concerning which delight\nsee above, n. 430, 431.\n\n436. XI. THOSE TWO SPHERES MEET EACH OTHER IN EACH WORLD; BUT THEY DO\nNOT UNITE. By each world is meant the spiritual world and the natural\nworld. In the spiritual world those spheres meet each other in the world\nof spirits, because this is the medium between heaven and hell; but in\nthe natural world they meet each other in the rational plane\nappertaining to man, which also is the medium between heaven and hell:\nfor the marriage of good and truth flows into it from above, and the\nmarriage of evil and the false flows into it from beneath. The latter\nmarriage flows in through the world, but the former through heaven.\nHence it is, that the human rational principle can turn itself to either\nside as it pleases, and receive influx. If it turns to good, it receives\nit from above; and in this case the man's rational principle is formed\nmore and more to the reception of heaven; but if it turns itself to\nevil, it receives that influx from beneath; and in this case the man's\nrational principle is formed more and more to the reception of hell. The\nreason why those two spheres do not unite, is, because they are\nopposites; and an opposite acts upon an opposite like enemies, one of\nwhom, burning with deadly hatred, furiously assaults the other, while\nthe other is in no hatred, but only endeavours to defend himself. From\nthese considerations it is evident, that those two spheres only meet\neach other, but do not unite. The middle interstice, which they make, is\non the one part from the evil not of the false, and from the false not\nof the evil, and on the other part from good not of truth, and from\ntruth not of good: which two may indeed touch each other, but still they\ndo not unite.\n\n437. XII. BETWEEN THOSE TWO SPHERES THERE IS AN EQUILIBRIUM, AND MAN IS\nIN IT. The equilibrium between them is a spiritual equilibrium, because\nit is between good and evil; from this equilibrium a man has free will,\nin and by which he thinks and wills, and hence speaks and acts as from\nhimself. His rational principle consists in his having the option to\nreceive either good or evil; consequently, whether he will freely and\nrationally dispose himself to conjugial love, or to adulterous love; if\nto the latter, he turns the hinder part of the head, and the back to the\nLord; if to the former, he turns the fore part of the head and the\nbreast to the Lord; if to the Lord, his rationality and liberty are led\nby himself; but if backwards from the Lord, his rationality and liberty\nare led by hell.\n\n438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE HE PLEASES; BUT SO\nFAR AS HE TURNS HIMSELF TO THE ONE, SO FAR HE TURNS HIMSELF FROM THE\nOTHER. Man was created so that he may do whatever he does freely,\naccording to reason, and altogether as from himself: without these two\nfaculties he would not be a man but a beast; for he would not receive\nany thing flowing from heaven, and appropriate it to himself as his own,\nand consequently it would not be possible for anything of eternal life\nto be inscribed on him; for this must be inscribed on him as his, in\norder that it may be his own; and whereas there is no freedom on the one\npart, unless there be also a like freedom on the other, as it would be\nimpossible to weigh a thing, unless the scales from an equilibrium could\nincline to either side: so, unless a man had liberty from reason to draw\nnear also to evil, thus to turn from the right to the left, and from the\nleft to the right, in like manner to the infernal sphere, which is that\nof adultery, as to the celestial sphere, which is that of marriage, (it\nwould be impossible for him to receive any thing flowing from heaven,\nand to appropriate it to himself.)\n\n439. XIV. EACH SPHERE BRINGS WITH IT DELIGHTS; that is, both the sphere\nof adulterous love which ascends from hell, and the sphere of conjugial\nlove which descends from heaven, affects the recipient man (_homo_) with\ndelights; because the ultimate plane in which the delights of each love\nterminate, and where they fill and complete themselves, and which\nexhibits them in their own proper sensory, is the same. Hence, in the\nextremes, adulterous caresses and conjugial caresses are perceived as\nsimilar, although in internals they are altogether dissimilar; that\nhence they are also dissimilar in the extremes, is a point not decided\nfrom any sense of discrimination; for dissimilitudes are not made\nsensible from their discriminations in the extremes, to any others than\nthose who are principled in love truly conjugial; for evil is known from\ngood, but not good from evil; so neither is a sweet scent perceived by\nthe nose when a disagreeable one is present in it. I have heard from the\nangels, that they distinguish in the extremes what is lascivious from\nwhat is not, as any one distinguishes the fire of a dunghill or of burnt\nhorn by its bad smell, from the fire of spices or of burnt cinnamon by\nits sweet smell; and that this arises from their distinction of the\ninternal delights which enter into the external and compose them.\n\n440. XV. THE DELIGHTS OF ADULTEROUS LOVE COMMENCE FROM THE FLESH AND ARE\nOF THE FLESH EVEN IN THE SPIRIT; BUT THE DELIGHTS OF CONJUGIAL LOVE\nCOMMENCE IN THE SPIRIT AND ARE OF THE SPIRIT EVEN IN THE FLESH. The\nreason why the delights of adulterous love commence from the flesh is,\nbecause the stimulant heats of the flesh are their beginnings. The\nreason why they infect the spirit and are of the flesh even in the\nspirit, is, because the spirit, and not the flesh, is sensible of those\nthings which happen in the flesh. The case is the same with this sense\nas with the rest: as that the eye does not see and discern various\nparticulars in objects, but they are seen and discerned by the spirit;\nneither does the ear hear and discern the harmonies of tunes in singing,\nand the concordances of the articulation of sounds in speech, but they\nare heard and discerned by the spirit; moreover, the spirit is sensible\nof every thing according to its elevation in wisdom. The spirit that is\nnot elevated above the sensual things of the body, and thereby adheres\nto them, is not sensible of any other delights than those which flow in\nfrom the flesh and the world through the senses of the body: these\ndelights it seizes upon, is delighted with, and makes its own. Now,\nsince the beginnings of adulterous love are only the stimulant fires and\nitchings of the flesh, it is evident, that these things in the spirit\nare filthy allurements, which, as they ascend and descend, and\nreciprocate, so they excite and inflame. In general the cupidities of\nthe flesh are nothing but the accumulated concupiscences of what is evil\nand false: hence comes this truth in the church, that the flesh lusts\nagainst the spirit, that is, against the spiritual man; wherefore it\nfollows, that the delights of the flesh, as to the delights of\nadulterous love, are nothing but the effervescences of lusts, which in\nthe spirit become the ebullitions of immodesty.\n\n441. But the delights of conjugial love have nothing in common with the\nfilthy delights of adulterous love: the latter indeed are in the spirit\nof every man; but they are separated and removed, as the man's spirit is\nelevated above the sensual things of the body, and from its elevation\nsees their appearances and fallacies beneath: in this case it perceives\nfleshly delights, first as apparent and fallacious, afterwards as\nlibidinous and lascivious, which ought to be shunned, and successively\nas damnable and hurtful to the soul, and at length it has a sense of\nthem as being undelightful, disagreeable, and nauseous; and in the\ndegree that it thus perceives and is sensible of these delights, in the\nsame degree also it perceives the delights of conjugial love as innocent\nand chaste, and at length as delicious and blessed. The reason why the\ndelights of conjugial love become also delights of the spirit in the\nflesh, is, because after the delights of adulterous love are removed, as\nwas just said above, the spirit being loosed from them enters chaste\ninto the body, and fills the breasts with the delights of its\nblessedness, and from the breasts fills also the ultimates of that love\nin the body; in consequence whereof, the spirit with these ultimates,\nand these ultimates with the spirits, afterwards act in full communion.\n\n442. XVI. THE DELIGHTS OF ADULTEROUS LOVE ARE THE PLEASURES OF INSANITY;\nBUT THE DELIGHTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. The\nreason why the delights of adulterous love are the pleasures of insanity\nis, because none but natural men are in that love, and the natural man\nis insane in spiritual things, for he is contrary to them, and therefore\nhe embraces only natural, sensual, and corporeal delights. It is said\nthat he embraces natural, sensual, and corporeal delights, because the\nnatural principle is distinguished into three degrees: in the supreme\ndegree are those natural men who from rational sight see insanities, and\nare still carried away by the delights thereof, as boats by the stream\nof a river; in a lower degree are the natural men who only see and judge\nfrom the senses of the body, despising and rejecting, as of no account,\nthe rational principles which are contrary to appearances and fallacies;\nin the lowest degree are the natural men who without judgement are\ncarried away by the alluring stimulant heats of the body. These last are\ncalled natural-corporeal, the former are called natural-sensual, but the\nfirst natural. With these men, adulterous love and its insanities and\npleasures are of similar degrees.\n\n443. The reason why the delights of conjugial love are the delights of\nwisdom is, because none but spiritual men are in that love, and the\nspiritual man is in wisdom; and hence he embraces no delights but such\nas agree with spiritual wisdom. The respective qualities of the delights\nof adulterous and of conjugial love, may be elucidated by a comparison\nwith houses: the delights of adulterous love by comparison with a house\nwhose walls glitter outwardly like sea shells, or like transparent\nstones, called selenites, of a gold color; whereas in the apartments\nwithin the walls, are all kinds of filth and nastiness: but the delights\nof conjugial love may be compared to a house, the walls of which are\nrefulgent as with sterling gold, and the apartments within are\nresplendent as with cabinets full of various precious stones.\n\n       *       *       *       *       *\n\n444. To the above I shall add the following MEMORABLE RELATION. After I\nhad concluded the meditations on conjugial love, and had begun those on\nadulterous love, on a sudden two angels presented themselves, and said,\n\"We have perceived and understood what you have heretofore meditated\nupon; but the things upon which you are now meditating pass away, and we\ndo not perceive them. Say nothing about them, for they are of no value.\"\nBut I replied, \"This love, on which I am now meditating, is not of no\nvalue; because it exists.\" But they said, \"How can there be any love,\nwhich is not from creation? Is not conjugial love from creation; and\ndoes not this love exist between two who are capable of becoming one?\nHow can there be a love which divides and separates? What youth can love\nany other maiden than the one who loves him in return? Must not the love\nof the one know and acknowledge the love of the other, so that when they\nmeet they may unite of themselves? Who can love what is not love? Is not\nconjugial love alone mutual and reciprocal? If it be not reciprocal,\ndoes it not rebound and become nothing?\" On hearing this, I asked the\ntwo angels from what society of heaven they were? They said, \"We are\nfrom the heaven of innocence; we came infants into this heavenly world,\nand were educated under the Lord's auspices; and when I became a young\nman, and my wife, who is here with me, marriageable, we were betrothed\nand entered into a contract, and were joined under the first favorable\nimpressions; and as we were unacquainted with any other love than what\nis truly nuptial and conjugial, therefore, when we were made acquainted\nwith the ideas of your thought concerning a strange love directly\nopposed to our love, we could not at all comprehend it; and we have\ndescended in order to ask you, why you meditate on things that cannot be\nunderstood? Tell us, therefore, how a love, which not only is not from\ncreation, but is also contrary to creation, could possibly exist? We\nregard things opposite to creation as objects of no value.\" As they said\nthis, I rejoiced in heart that I was permitted to converse with angels\nof such innocence, as to be entirely ignorant of the nature and meaning\nof adultery: wherefore I was free to converse with them, and I\ninstructed them as follows: \"Do you not know, that there exist both good\nand evil, and that good is from creation, but not evil; and still that\nevil viewed in itself is not nothing, although it is nothing of good?\nFrom creation there exists good, and also good in the greatest degree\nand in the least; and when this least becomes nothing, there rises up on\nthe other side evil: wherefore there is no relation or progression of\ngood to evil, but a relation and progression of good to a greater and\nless good, and of evil to a greater and less evil; for in all things\nthere are opposites. And since good and evil are opposites, there is an\nintermediate, and in it an equilibrium, in which evil acts against good;\nbut as it does not prevail, it stops in a _conatus_. Every man is\neducated in this equilibrium, which, because it is between good and\nevil, or, what is the same, between heaven and hell, is a spiritual\nequilibrium, which, with those who are in it, produces a state of\nfreedom. From this equilibrium, the Lord draws all to himself; and if a\nman freely follows, he leads him out of evil into good, and thereby into\nheaven. The case is the same with love, especially with conjugial love\nand adultery: the latter love is evil, but the former good. Every man\nthat hears the voice of the Lord, and freely follows, is introduced by\nthe Lord into conjugial love and all its delights and satisfactions; but\nhe that does not hear and follow, introduces himself into adulterous\nlove, first into its delights, afterwards into what is undelightful, and\nlastly into what is unsatisfactory.\" When I had thus spoken, the two\nangels asked me, \"How could evil exist, when nothing but good had\nexisted from creation? The existence of anything implies that it must\nhave an origin. Good could not be the origin of evil, because evil is\nnothing of good, being privative and destructive of good; nevertheless,\nsince it exists and is sensibly felt, it is not nothing, but something;\ntell us therefore whence this something existed after nothing.\" To this\nI replied, \"This arcanum cannot be explained, unless it be known that no\none is good but God alone, and that there is not anything good, which in\nitself is good, but from God; wherefore he that looks to God, and wishes\nto be led by God, is in good; but he that turns himself from God, and\nwishes to be led by himself, is not in good; for the good which he does,\nis for the sake either of himself or of the world; thus it is either\nmeritorious, or pretended, or hypocritical: from which considerations it\nis evident, that man himself is the origin of evil; not that that origin\nwas implanted in him by creation; but that he, by turning from God to\nhimself, implanted it in himself. That origin of evil was not in Adam\nand his wife; but when the serpent said, 'In the day that ye shall eat\nof the tree of the knowledge of good and evil, ye shall be as God' (Gen.\niii. 5), they then made in themselves the origin of evil, because they\nturned themselves from God, and turned to themselves, as to God. _To eat\nof that tree, signifies to believe that they knew good and evil, and\nwere wise, from themselves, and not from God._\" But the two angels then\nasked, \"How could man turn himself from God, and turn to himself, when\nyet he cannot will, think, and thence do anything but from God? Why did\nGod permit this?\" I replied, \"Man was so created, that whatever he\nwills, thinks, and does, appears to him as in himself, and thereby from\nhimself: without this appearance a man would not be a man; for he would\nbe incapable of receiving, retaining, and as it were appropriating to\nhimself anything of good and truth, or of love and wisdom: whence it\nfollows, that without such appearance, as a living appearance, a man\nwould not have conjunction with God, and consequently neither would he\nhave eternal life. But if from this appearance he induces in himself a\nbelief that he wills, thinks, and thence does good from himself, and not\nfrom the Lord, although in all appearance as from himself, he turns good\ninto evil with himself, and thereby makes in himself the origin of evil.\nThis was the sin of Adam. But I will explain this matter somewhat more\nclearly. The Lord looks at every man in the forepart of his head, and\nthis inspection passes into the hinder part of his head. Beneath the\nforepart is the _cerebrum_, and beneath the hinder part is the\n_cerebellum_; the latter was designed for love and the goods thereof,\nand the former for wisdom and the truths thereof; wherefore he that\nlooks with the face to the Lord receives from him wisdom, and by wisdom\nlove; but he that looks backward from the Lord receives love and not\nwisdom; and love without wisdom, is love from man and not from the Lord;\nand this love, since it conjoins itself with falses, does not\nacknowledge God, but acknowledges itself for God, and confirms this\ntacitly by the faculty of understanding and growing wise implanted in it\nfrom creation as from itself; wherefore this love is the origin of evil.\nThat this is the case, will admit of ocular demonstration. I will call\nhither some wicked spirit who turns himself from God, and will speak to\nhim from behind, or into the hinder part of the head, and you will see\nthat the things which are said are turned into their contraries.\" I\ncalled such a spirit and he presented himself, and I spoke to him from\nbehind and said, \"Do you know anything about hell, damnation, and\ntorment in hell?\" And presently, when he was turned to me, I asked him\nwhat he heard? He said, \"I heard, 'Do you know anything concerning\nheaven, salvation, and happiness in heaven?'\" and afterwards when the\nlatter words were said to him from behind, he said that he heard the\nformer. It was next said to him from behind, \"Do you know that those who\nare in hell are insane from falses?\" and when I asked him concerning\nthese words what he heard, he said, \"I heard, 'Do you know that those\nwho are in heaven are wise from truths?'\" and when the latter words were\nspoken to him from behind, he said that he heard, \"Do you know that\nthose who are in hell, are insane from falses?\" and so in other\ninstances: from which it evidently appears, that when the mind turns\nitself from the Lord, it turns to itself, and then it perceives things\ncontrary. \"This, as you know, is the reason why, in this spiritual\nworld, no one is allowed to stand behind another, and to speak to him;\nfor thereby there is inspired into him a love, which his own\nintelligence favors and obeys for the sake of its delight; but since it\nis from man, and not from God, it is a love of evil, or a love of the\nfalse. In addition to the above, I will relate to you another similar\ncircumstance. On certain occasions I have heard goods and truths let\ndown from heaven into hell; and in hell they were progressively turned\ninto their opposites, good into evil, and truth into the false; the\ncause of this, the same as above, because all in hell turn themselves\nfrom the Lord.\" On hearing these two things the two angels thanked me,\nand said, \"As you are now meditating and writing concerning a love\nopposite to our conjugial love, and the opposite to that love makes our\nminds sad, we will depart;\" and when they said, \"Peace be unto you,\" I\nbesought them not to mention that love to their brethren and sisters in\nheaven, because it would hurt their innocence. I can positively assert\nthat those who die infants, grow up in heaven, and when they attain the\nstature which is common to young men of eighteen years old in the world,\nand to maidens of fifteen years, they remain of that stature; and\nfurther, that both before marriage and after it, they are entirely\nignorant what adultery is, and that such a thing can exist.\n\n       *       *       *       *       *\n\nON FORNICATION.\n\n[Transcriber's Note: The out-of-order section number which follows is in\nthe original text, as is the asterisk which does not seem to indicate a\nfootnote.]\n\n444.* FORNICATION means the lust of a grown up man or youth with a\nwoman, a harlot, before marriage; but lust with a woman, not a harlot,\nthat is, with a maiden or with another's wife, is not fornication; with\na maiden it is the act of deflowering, and with another's wife it is\nadultery. In what manner these two differ from fornication, cannot be\nseen by any rational being unless he takes a clear view of the love of\nthe sex in its degrees and diversities, and of its chaste principles on\nthe one part, and of its unchaste principles on the other, arranging\neach part into genera and species, and thereby distinguishing them.\nWithout such a view and arrangement, it is impossible there should exist\nin any one's idea a discrimination between the chaste principle as to\nmore and less, and between the unchaste principle as to more and less;\nand without these distinctions all relation perishes, and therewith all\nperspicacity in matters of judgement, and the understanding is involved\nin such a shade, that it does not know how to distinguish fornication\nfrom adultery, and still less the milder kinds of fornication from the\nmore grievous, and in like manner of adultery; thus it mixes evils, and\nof different evils makes one pottage, and of different goods one paste.\nIn order therefore that the love of the sex may be distinctly known as\nto that part by which it inclines and makes advances to adulterous love\naltogether opposite to conjugial love, it is expedient to examine its\nbeginning, which is fornication; and this we will do in the following\nseries: I. _Fornication is of the love of the sex._ II. _This love\ncommences when a youth begins to think and act from his own\nunderstanding and his voice to be masculine._ III. _Fornication is of\nthe natural man._ IV. _Fornication is lust, but not the lust of\nadultery._ V. _With some men the love of the sex cannot without hurt be\ntotally checked from going forth into fornication._ VI. _Therefore in\npopulous cities public stews are tolerated._ VII. _The lust of\nfornication is light, so far as it looks to conjugial love, and gives\nthis love the preference._ VIII. _The lust of fornication is grievous,\nso far as it looks to adultery._ IX. _The lust of fornication is more\ngrievous, as it verges to the desire of varieties and of defloration._\nX. _The sphere of the lust of fornication, such as it is in the\nbeginning, is a middle sphere between the sphere of adulterous love and\nthe sphere of conjugial love, and makes an equilibrium._ XI. _Care is to\nbe taken, lest, by inordinate and immoderate fornications, conjugial\nlove be destroyed._ XII. _Inasmuch as the conjugial principle of one man\nwith one wife is the jewel of human life and the reservoir of the\nChristian religion._ XIII. _With those who, from various reasons, cannot\nas yet enter into marriage, and from their passion for the sex, cannot\nrestrain their lusts, this conjugial principle may be preserved, if the\nvague love of the sex be confined to one mistress._ XIV. _Keeping a\nmistress is preferable to vague amours, if only one is kept, and she be\nneither a maiden nor a married woman, and the love of the mistress be\nkept separate from conjugial love._ We proceed to an explanation of each\narticle.\n\n445. I. FORNICATION IS OF THE LOVE OF THE SEX. We say that fornication\nis of the love of the sex, because it is not the love of the sex but is\nderived from it. The love of the sex is like a fountain, from which both\nconjugial and adulterous love may be derived; they may also be derived\nby means of fornication, and also without it: for the love of the sex is\nin every man (_homo_), and either does or does not put itself forth: if\nit puts itself forth before marriage with a harlot, it is called\nfornication; if not until with a wife, it is called marriage; if after\nmarriage with another woman, it is called adultery: wherefore, as we\nhave said, the love of the sex is like a fountain, from which may flow\nboth chaste and unchaste love: but with what caution and prudence chaste\nconjugial love can proceed by fornication, yet from what imprudence\nunchaste or adulterous love can proceed thereby, we will explain in what\nfollows. Who can draw the conclusion, that he that has committed\nfornication cannot be more chaste in marriage?\n\n446. II. THE LOVE OF THE SEX, FROM WHICH FORNICATION IS DERIVED,\nCOMMENCES WHEN A YOUTH BEGINS TO THINK AND ACT FROM HIS OWN\nUNDERSTANDING, AND HIS VOICE TO BE MASCULINE. This article is adduced to\nthe intent, that the birth of the love of the sex, and thence of\nfornication, may be known, as taking place when the understanding begins\nof itself to become rational, or from its own reason to discern and\nprovide such things as are of emolument and use, whereto in such case\nwhat has been implanted in the memory from parents and masters, serves\nas a plane. At that time a change takes place in the mind; it before\nthought only from things introduced into the memory, by meditating upon\nand obeying them; it afterwards thinks from reason exercised upon them,\nand then, under the guidance of the love, it arranges into a new order\nthe things seated in the memory, and in agreement with that order it\ndisposes its own life, and successively thinks more and more according\nto its own reason, and wills from its own freedom. It is well known that\nthe love of the sex follows the commencement of a man's own\nunderstanding, and advances according to its vigor; and this is a proof\nthat that love ascends and descends as the understanding ascends and\ndescends: by ascending we mean into wisdom, and by descending, into\ninsanity; and wisdom consists in restraining the love of the sex, and\ninsanity in allowing it a wide range: if it be allowed to run into\nfornication, which is the beginning of its activity, it ought to be\nmoderated from principles of honor and morality implanted in the memory\nand thence in the reason, and afterwards to be implanted in the reason\nand in the memory. The reason why the voice also begins to be masculine,\ntogether with the commencement of a man's own understanding, is, because\nthe understanding thinks, and by thought speaks; which is a proof that\nthe understanding constitutes the man (_vir_), and also his male\nprinciple; consequently, that as his understanding is elevated, so he\nbecomes a man-man (_homo vir_), and also a male man (_masculus vir_);\nsee above, n. 432, 433.\n\n447. III. FORNICATION IS OF THE NATURAL MAN, in like manner as the love\nof the sex, which, if it becomes active before marriage, is called\nfornication. Every man (_homo_) is born corporeal, becomes sensual,\nafterwards natural, and successively rational; and, if in this case he\ndoes not stop in his progress, he becomes spiritual. The reason why he\nthus advances step by step, is, in order that planes may be formed, on\nwhich superior principles may rest and find support, as a palace on its\nfoundations: the ultimate plane, with those that are formed upon it, may\nalso be compared to ground, in which, when prepared, noble seeds are\nsown. As to what specifically regards the love of the sex, it also is\nfirst corporeal, for it commences from the flesh: next it becomes\nsensual, for the five senses receive delight from its common principle;\nafterwards it becomes natural like the same love with other animals,\nbecause it is a vague love of the sex; but as a man was born to become\nspiritual, it becomes afterwards natural-rational, and from\nnatural-rational spiritual, and lastly spiritual-natural; and in this\ncase, that love made spiritual flows into and acts upon rational love,\nand through this flows into and acts upon sensual love, and lastly\nthrough this flows into and acts upon that love in the body and the\nflesh; and as this is its ultimate plane, it acts upon it spiritually,\nand at the same time rationally and sensually; and it flows in and acts\nthus successively while the man is meditating upon it, but\nsimultaneously while he is in its ultimate. The reason why fornication\nis of the natural man, is, because it proceeds proximately from the\nnatural love of the sex; and it may become natural-rational, but not\nspiritual, because the love of the sex cannot become spiritual, until it\nbecomes conjugial; and the love of the sex from natural becomes\nspiritual, when a man recedes from vague lust, and devotes himself to\none of the sex, to whose soul he unites his own.\n\n448. IV. FORNICATION IS LUST, BUT NOT THE LUST OF ADULTERY. The reasons\nwhy fornication is lust are, 1. Because it proceeds from the natural\nman, and in everything which proceeds from the natural man, there is\nconcupiscence and lust; for the natural man is nothing but an abode and\nreceptacle of concupiscences and lust, since all the criminal\npropensities inherited from the parents reside therein. 2. Because the\nfornicator has a vague and promiscuous regard to the sex, and does not\nas yet confine his attention to one of the sex; and so long as he is in\nthis state, he is prompted by lust to do what he does; but in proportion\nas he confines his attention to one of the sex, and loves to conjoin his\nlife with hers, concupiscence becomes a chaste affection, and lust\nbecomes human love.\n\n449. That the lust of fornication is not the lust of adultery, every one\nsees clearly from common perception. What law and what judge imputes a\nlike criminality to the fornicator as to the adulterer? The reason why\nthis is seen from common perception is, because fornication is not\nopposed to conjugial love as adultery is. In fornication conjugial love\nmay lie stored up within, as what is spiritual may lie stored up in what\nis natural; yea, what is spiritual is also actually disengaged from what\nis natural; and when the spiritual is disengaged, then the natural\nencompasses it, as bark does its wood, and a scabbard its sword, and\nalso serves the spiritual as a defence against violence. From these\nconsiderations it is evident, that natural love, which is love to the\nsex, precedes spiritual love which is love to one of the sex; but if\nfornication comes into effect from the natural love of the sex, it may\nalso be wiped away, provided conjugial love be regarded, desired, and\nsought, as the chief good. It is altogether otherwise with the\nlibidinous and obscene love of adultery, which we have shewn to be\nopposite to conjugial love, and destructive thereof, in the foregoing\nchapter concerning the opposition of adulterous and conjugial love:\nwherefore if a confirmed and determined adulterer for various reasons\nenters into a conjugial engagement, the above case is inverted, since a\nnatural principle lies concealed within its lascivious and obscene\nthings, and a spiritual appearance covers it externally. From these\nconsiderations reason may see, that the lust of limited fornication is,\nin respect to the lust of adultery, as the first warmth is to the cold\nof mid-winter in northern countries.\n\n450. V. WITH SOME MEN THE LOVE OF THE SEX CANNOT WITHOUT HURT BE TOTALLY\nCHECKED FROM GOING FORTH INTO FORNICATION. It is needless to recount the\nmischiefs which may be caused and produced by too great a check of the\nlove of the sex, with such persons as labor under a superabundant\nvenereal heat; from this source are to be traced the origins of certain\ndiseases of the body and distempers of the mind, not to mention unknown\nevils, which are not to be named; it is otherwise with those whose love\nof the sex is so scanty that they can resist the sallies of its lust;\nalso with those who are at liberty to introduce themselves into a\nlegitimate partnership of the bed while they are young, without doing\ninjury to their worldly fortunes, thus under the first favorable\nimpressions. As this is the case in heaven with infants, when they have\ngrown up to conjugial age, therefore it is unknown there what\nfornication is: but the case is different in the world where matrimonial\nengagements cannot be contracted till the season of youth is past, and\nwhere, during that season, the generality live within forms of\ngovernment, where a length of time is required to perform duties, and to\nacquire the property necessary to support a house and family, and then\nfirst a suitable wife is to be courted.\n\n[Footnote: This, like some other of the author's remarks, is not so\napplicable to English laws and customs as to those of several of the\ncontinental states, especially Germany, where men are not allowed to\nmarry till they have attained a certain age, or can show that they\npossess the means of supporting a wife and family.]\n\n451. VI. THEREFORE IN POPULOUS CITIES PUBLIC STEWS ARE TOLERATED. This\nis adduced as a confirmation of the preceding article. It is well known\nthat they are tolerated by kings, magistrates, and thence by judges,\ninquisitors, and the people, at London, Amsterdam, Paris, Vienna,\nVenice, Naples, and even at Rome, besides many other places: among the\nreasons of this toleration are those also above mentioned.\n\n452. VII. FORNICATION IS (COMPARATIVELY) LIGHT SO FAR AS IT LOOKS TO\nCONJUGIAL LOVE AND GIVES THIS LOVE THE PREFERENCE. There are degrees of\nthe qualities of evil, as there are degrees of the qualities of good;\nwherefore every evil is lighter and more grievous, as every good is\nbetter and more excellent. The case is the same with fornication; which,\nas being a lust, and a lust of the natural man not yet purified, is an\nevil; but as every man (_homo_) is capable of being purified, therefore\nso far as it approaches a purified state, so far that evil becomes\nlighter, for so far it is wiped away; thus so far as fornication\napproaches conjugial love, which is a purified state of the love of the\nsex, (so far it becomes a lighter evil): that the evil of fornication is\nmore grievous, so far as it approaches the love of adultery, will be\nseen in the following article. The reason why fornication is light so\nfar as it looks to conjugial love, is, because it then looks from the\nunchaste state wherein it is, to a chaste state; and so far as it gives\na preference to the latter, so far also it is in it as to the\nunderstanding; and so far as it not only prefers it, but also pre-loves\nit, so far also it is in it as to the will, thus as to the internal man;\nand in this case fornication, if the man nevertheless persists in it, is\nto him a necessity, the causes whereof he well examines in himself.\nThere are two reasons which render fornication light with those who\nprefer and pre-love the conjugial state; the first is, that conjugial\nlife is their purpose, intention, or end, the other is, that they\nseparate good from evil with themselves. In regard to the FIRST,--that\nconjugial life is their purpose, intention, or end, it has the above\neffect, inasmuch as every man is such as he is in his purpose,\nintention, or end, and is also such before the Lord and the angels; yea,\nhe is likewise regarded as such by the wise in the world; for intention\nis the soul of all actions, and causes innocence and guilt in the world,\nand after death imputation. In regard to the OTHER reason,--that those\nwho prefer conjugial love to the lust of fornication, separate evil from\ngood, thus what is unchaste from what is chaste, it has the above\neffect, inasmuch as those who separate those two principles by\nperception and intention, before they are in good or the chaste\nprinciple, are also separated and purified from the evil of that lust,\nwhen they come into the conjugial state. That this is not the case with\nthose who in fornication look to adultery, will be seen in the next\narticle.\n\n453. VIII. THE LUST OF FORNICATION IS GRIEVOUS, SO FAR AS IT LOOKS TO\nADULTERY. In the lust of fornication all those look to adultery who do\nnot believe adulteries to be sins, and who think similarly of marriage\nand of adulteries, only with the distinction of what is allowed and what\nis not; these also make one evil out of all evils, and mix them\ntogether, like dirt with eatable food in one dish, and like things vile\nand refuse with wine in one cup, and thus eat and drink: in this manner\nthey act with the love of the sex, fornication and keeping a mistress,\nwith adultery of a milder sort, of a grievous sort, and of a more\ngrievous sort, yea with ravishing or defloration: moreover, they not\nonly mingle all those things, but also mix them in marriages, and defile\nthe latter with a like notion; but where it is the case, that the latter\nare not distinguished from the former, such persons, after their vague\ncommerce with the sex, are overtaken by colds, loathings, and\nnauseousness, at first in regard to a married partner, next in regard to\nwomen in other characters, and lastly in regard to the sex. It is\nself-evident that with such persons there is no purpose, intention, or\nend, of what is good or chaste, that they may be exculpated, and no\nseparation of evil from good, or of what is unchaste from what is\nchaste, that they may be purified, as in the case of those who from\nfornication look to conjugial love, and give the latter the preference,\n(concerning whom, see the foregoing article, n. 452). The above\nobservations I am allowed to confirm by this new information from\nheaven: I have met with several, who in the world had lived outwardly\nlike others, wearing rich apparel, feasting daintily, trading like\nothers with money, borrowed upon interest, frequenting stage\nexhibitions, conversing jocosely on love affairs as from wantonness,\nbesides other similar things: and yet the angels charged those things\nupon some as evils of sin, and upon others as not evils, and declared\nthe latter guiltless, but the former guilty; and on being questioned why\nthey did so, when the deeds were alike, they replied, that they regard\nall from purpose, intention, or end, and distinguish accordingly; and\nthat on this account they excuse and condemn those whom the end excuses\nand condemns, since all in heaven are influenced by a good end, and all\nin hell by an evil end; and that this, and nothing else, is meant by the\nLord's words, _Judge not, that ye be not judged_, Matt. vii. I.\n\n454. IX. THE LUST OF FORNICATION IS MORE GRIEVOUS AS IT VERGES TO THE\nDESIRE OF VARIETIES AND OF DEFLORATION. The reason of this is, because\nthese two desires are accessories of adulteries, and thus aggravations\nof it: for there are mild adulteries, grievous adulteries, and most\ngrievous; and each kind is estimated according to its opposition to, and\nconsequent destruction of, conjugial love. That the desire of varieties\nand the desire of defloration, strengthened by being brought into act,\ndestroy conjugial love, and drown it as it were in the bottom of the\nsea, will be seen presently, when those subjects come to be treated of.\n\n455. X. THE SPHERE OF THE LUST OF FORNICATION, SUCH AS IT IS IN THE\nBEGINNING, IS A MIDDLE SPHERE BETWEEN THE SPHERE OF ADULTEROUS LOVE AND\nTHE SPHERE OF CONJUGIAL LOVE, AND MAKES AN EQUILIBRIUM. The two spheres,\nof adulterous love and conjugial love, were treated of in the foregoing\nchapter, where it was shewn that the sphere of adulterous love ascends\nfrom hell, and the sphere of conjugial love descends from heaven, n.\n435; that those two spheres meet each other in each world, but do not\nunite, n. 436; that between those two spheres there is an equilibrium,\nand that man is in it, n. 437; that a man can turn himself to whichever\nsphere he pleases; but that so far as he turns himself to the one, so\nfar he turns himself from the other, n. 438: for the meaning of spheres,\nsee n. 434, and the passages there cited. The reason why the sphere of\nthe lust of fornication is a middle sphere between those two spheres,\nand makes an equilibrium, is, because while any one is in it, he can\nturn himself to the sphere of conjugial love, that is, to this love, and\nalso to the sphere of the love of adultery, that is, to the love of\nadultery; but if he turns himself to conjugial love, he turns himself to\nheaven; if to the love of adultery, he turns himself to hell: each is in\nthe man's free determination, good pleasure, and will, to the intent\nthat he may act freely according to reason, and not from instinct:\nconsequently that he may be a man, and appropriate to himself influx,\nand not a beast, which appropriates nothing thereof to itself. It is\nsaid the lust of fornication such as it is in the beginning, because at\nthat time it is in a middle state. Who does not know that whatever a man\ndoes in the beginning, is from concupiscence, because from the natural\nman? And who does not know that that concupiscence is not imputed, while\nfrom natural he is becoming spiritual? The case is similar in regard to\nthe lust of fornication, while a man's love is becoming conjugial.\n\n456. XI. CARE IS TO BE TAKEN LEST, BY IMMODERATE AND INORDINATE\nFORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By immoderate and inordinate\nfornications, whereby conjugial love is destroyed, we mean fornications\nby which not only the strength is enervated, but also all the delicacies\nof conjugial love are taken away; for from unbridled indulgence in such\nfornications, not only weakness and consequent wants, but also\nimpurities and immodesties are occasioned, by reason of which conjugial\nlove cannot be perceived and felt in its purity and chastity, and thus\nneither in its sweetness and the delights of its prime; not to mention\nthe mischiefs occasioned to both the body and the mind, and also the\ndisavowed allurements, which not only deprive conjugial love of its\nblessed delights, but also take it away, and change it into cold, and\nthereby into loathing. Such fornications are the violent excesses\nwhereby conjugial sports are changed into tragic scenes: for immoderate\nand inordinate fornications are like burning flames which, arising out\nof ultimates, consume the body, parch the fibres, defile the blood, and\nvitiate the rational principles of the mind; for they burst forth like a\nfire from the foundation into the house, which consumes the whole. To\nprevent these mischiefs is the duty of parents; for a grown up youth,\ninflamed with lust, cannot as yet from reason impose restraint upon\nhimself.\n\n457. XII. INASMUCH AS THE CONJUGIAL PRINCIPLE OF ONE MAN WITH ONE WIFE\nIS THE JEWEL OF HUMAN LIFE AND THE RESERVOIR OF THE CHRISTIAN RELIGION.\nThese two points have been demonstrated universally and singularly in\nthe whole preceding part of CONJUGIAL LOVE AND ITS CHASTE DELIGHTS. The\nreason why it is the jewel of human life is, because the quality of a\nman's life is according to the quality of that love with him; since that\nlove constitutes the inmost of his life; for it is the life of wisdom\ndwelling with its love, and of love dwelling with its wisdom, and hence\nit is the life of the delights of each; in a word, a man is a soul\nliving by means of that love: hence, the conjugial tie of one man with\none wife is called the jewel of human life. This is confirmed from the\nfollowing articles adduced above: only with one wife there exists truly\nconjugial friendship, confidence, and potency, because there is a union\nof minds, n. 333, 334: in and from a union with one wife there exist\ncelestial blessednesses, spiritual satisfactions, and thence natural\ndelights, which from the beginning have been provided for those who are\nin love truly conjugial, n. 335. That it is the fundamental love of all\ncelestial, spiritual, and derivative natural loves, and that into that\nlove are collected all joys and delights from first to last, n. 65-69:\nand that viewed in its origin, it is the sport of wisdom and love, has\nbeen fully demonstrated in the CONJUGIAL LOVE AND ITS CHASTE DELIGHTS,\nwhich constitutes the first part of this work.\n\n458. The reason why that love is the reservoir of the Christian religion\nis, because this religion unites and dwells with that love; for it was\nshewn, that none come into that love, and can be in it, but those who\napproach the Lord, and do the truths of his church and its goods; n. 70,\n71: that that love is from the only Lord, and that hence it exists with\nthose who are of the Christian religion; n. 131, 335, 336: that that\nlove is according to the state of the church, because it is according to\nthe state of wisdom with man; n. 130. That these things are so, was\nfully confirmed in the chapter on the correspondence of that love with\nthe marriage of the Lord and the church; n. 116, 131; and in the chapter\non the origin of that love from the marriage of good and truth; n.\n83-102.\n\n459. XIII. WITH THOSE WHO, FROM VARIOUS REASONS, CANNOT AS YET ENTER\nINTO MARRIAGE, AND FROM THEIR PASSION FOR THE SEX, CANNOT MODERATE THEIR\nLUSTS, THIS CONJUGIAL PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OF\nTHE SEX BE CONFINED TO ONE MISTRESS. That immoderate and inordinate lust\ncannot be entirely checked by those who have a strong passion for the\nsex, is what reason sees and experience proves: with a view therefore\nthat such lust may be restrained, in the case of one whose passions are\nthus violent, and who for several reasons cannot precipitately enter\ninto marriage, and that it may be rendered somewhat moderate and\nordinate, there seems to be no other refuge, and as it were asylum, than\nthe keeping of a woman, who in French is called _maitresse_. It is well\nknown that in kingdoms, where certain forms and orders are to be\nobserved, matrimonial engagements cannot be contracted by many till the\nseason of youth is past; for duties are first to be performed, and\nproperty to be acquired for the support of a house and family, and then\nfirst a suitable wife is to be courted; and yet in the previous season\nof youth few are able to keep the springing fountain of manliness\nclosed, and reserved for a wife: it is better indeed that it should be\nreserved; but if this cannot be done on account of the unbridled power\nof lust, a question occurs, whether there may not be an intermediate\nmeans, by which conjugial love may be prevented from perishing in the\nmean time. That keeping a mistress is such a means appears reasonable\nfrom the following considerations: I. That by this means promiscuous\ninordinate fornications are restrained and limited, and thus a less\ndisorderly state is induced, which more resembles conjugial life. II.\nThat the ardor of venereal propensities, which in the beginning is\nboiling hot, and as it were burning, is appeased and mitigated; and\nthereby the lascivious passion for the sex, which is filthy, is tempered\nby somewhat analogous to marriage. III. By this means too the strength\nis not cast away, neither are weaknesses contracted, as by vague and\nunlimited amours. IV. By this means also disease of the body and\ninsanity of mind are avoided. V. In like manner by this means\nadulteries, which are whoredoms with wives, and debaucheries, which are\nviolations of maidens, are guarded against; to say nothing of such\ncriminal acts as are not to be named; for a stripling does not think\nthat adulteries and debaucheries are different from fornications; thus\nhe conceives that the one is the same with the other; nor is he able\nfrom reason to resist the enticements of some of the sex, who are\nproficients in meretricious arts: but in keeping a mistress, which is a\nmore ordinate and safer fornication, he can learn and see the above\ndistinctions. VI. By keeping a mistress, also no entrance is afforded to\nthe four kinds of lusts, which are in the highest degree destructive of\nconjugial love,--the lust of defloration, the lust of varieties, the\nlust of violation, and the lust of seducing innocences, which are\ntreated of in the following pages. These observations, however, are not\nintended for those who can check the tide of lust; nor for those who can\nenter into marriage during the season of youth, and offer and impart to\ntheir wives the first fruits of their manliness.\n\n460. XIV. KEEPING A MISTRESS IS PREFERABLE TO VAGUE AMOURS, PROVIDED\nONLY ONE IS KEPT AND SHE BE NEITHER A MAIDEN NOR A MARRIED WOMAN, AND\nTHE LOVE OF THE MISTRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At what\ntime and with what persons keeping a mistress is preferable to vague\namours, has been pointed out just above. I. The reason why only one\nmistress is to be kept, is, because if more than one be kept, a\npolygamical principle gains influence, which induces in a man a merely\nnatural state, and thrusts him down into a sensual state, so much so\nthat he cannot be elevated into a spiritual state, in which conjugial\nlove must be; see n. 338, 339. II. The reason why this mistress must not\nbe a maiden, is because conjugial love with women acts in unity with\ntheir virginity, and hence constitutes the chastity, purity, and\nsanctity of that love; wherefore when a woman makes an engagement and\nallotment of her virginity to any man, it is the same thing as giving\nhim a certificate that she will love him to eternity: on this account a\nmaiden cannot, from any rational consent, barter away her virginity,\nunless when entering into the conjugial covenant: it is also the crown\nof her honor: wherefore to seize it without a covenant of marriage, and\nafterwards to discard her, is to make a courtezan of a maiden, who might\nhave been a bride or a chaste wife, or to defraud some man; and each of\nthese is hurtful. Therefore whoever takes a maiden and unites her to\nhimself as a mistress, may indeed dwell with her, and thereby initiate\nher into the friendship of love, but still with a constant intention, if\nhe does not play the whoremaster, that she shall be or become his wife.\nIII. That the kept mistress must not be a married woman, because this is\nadultery, is evident. IV. The reason why the love of a mistress is to be\nkept separate from conjugial love, is because those loves are distinct,\nand therefore ought not to be mixed together: for the love of a mistress\nis an unchaste, natural, and external love; whereas the love of marriage\nis chaste, spiritual, and internal. The love of a mistress keeps the\nsouls of two persons distinct, and unites only the sensual principles of\nthe body; but the love of marriage unites souls, and from their union\nconjoins also the sensual principles of the body, until from two they\nbecome as one, which is one flesh. V. The love of a mistress enters only\ninto the understanding and the things which depend on it; but the love\nof marriage enters also into the will and the things which depend on it,\nconsequently into every thing appertaining to man (_homo_); wherefore if\nthe love of a mistress becomes the love of marriage, a man cannot\nretract from any principle of right, and without violating the conjugial\nunion; and if he retracts and marries another woman, conjugial love\nperishes in consequence of the breach thereof. It is to be observed,\nthat the love of a mistress is kept separate from conjugial love by this\ncondition, that no engagement of marriage be made with the mistress, and\nthat she be not induced to form any such expectation. Nevertheless it is\nfar better that the torch of the love of the sex be first lighted with a\nwife.\n\n       *       *       *       *       *\n\n461. To the above I shall add the following MEMORABLE RELATION. I was\nonce conversing with a novitiate spirit who, during his abode in the\nworld, had meditated much about heaven and hell. (Novitiate spirits are\nmen newly deceased, who are called spirits, because they are then\nspiritual men.) As soon as he entered into the spiritual world he began\nto meditate in like manner about heaven and hell, and seemed to himself,\nwhen meditating about heaven, to be in joy, and when about hell, in\nsorrow. When he observed that he was in the spiritual world, he\nimmediately asked where heaven and hell were, and also their nature and\nquality? And he was answered, \"Heaven is above your head, and hell\nbeneath your feet; for you are now in the world of spirits, which is\nimmediate between heaven and hell; but what are their nature and quality\nwe cannot describe in a few words.\" At that instant, as he was very\ndesirous of knowing, he fell upon his knees, and prayed devoutly to God\nthat he might be instructed; and lo! an angel appeared at his right\nhand, and having raised him, said, \"You have prayed to be instructed\nconcerning heaven and hell; INQUIRE AND LEARN WHAT DELIGHT IS, AND YOU\nWILL KNOW;\" and having said this, the angel was taken up. Then the\nnovitiate spirit said within himself, \"_What does this mean, Inquire and\nlearn what delight is, and you will know the nature and quality of\nheaven and hell?_\" And leaving that place, he wandered about, and\naccosting those he met, said, \"Tell me, if you please, what delight is?\"\nSome said, \"What a strange question! Who does not know what delight is?\nIs it not joy and gladness? Wherefore delight is delight; one delight is\nlike another; we know no distinction.\" Others said, that delight was the\nlaughter of the mind; for when the mind laughs, the countenance is\ncheerful, the discourse is jocular, the behaviour sportive, and the\nwhole man is in delight. But some said, \"Delight consists in nothing but\nfeasting, and delicate eating and drinking, and in getting intoxicated\nwith generous wine, and then in conversing on various subjects,\nespecially on the sports of Venus and Cupid.\" On hearing these\nrelations, the novitiate spirit being indignant, said to himself; \"These\nare the answers of clowns, and not of well-bred men: these delights are\nneither heaven nor hell; I wish I could meet with the wise.\" He then\ntook his leave of them, and inquired where he might find the wise? At\nthat instant he was seen by a certain angelic spirit, who said, \"I\nperceive that you have a strong desire to know what is the universal of\nheaven and of hell; and since this is DELIGHT, I will conduct you up a\nhill, where there is every day an assembly of those who scrutinize\neffects, of those who investigate causes, and of those who explore ends.\nThere are three companies; those who scrutinize effects are called\nspirits of knowledges, and abstractedly knowledges; those who\ninvestigate causes are called spirits of intelligence, and abstractedly\nintelligences; and those who explore ends are called spirits of wisdom,\nand abstractedly wisdoms. Directly above them in heaven are angels, who\nfrom ends see causes, and from causes effects; from these angels those\nthree companies are enlightened.\" The angelic spirit then taking the\nnovitiate spirit by the hand, led him up the hill to the company which\nconsisted of those who explore ends, and are called wisdoms. To these\nthe novitiate spirit said, \"Pardon me for having ascended to you: the\nreason is, because from my childhood I have meditated about heaven and\nhell, and lately came into this world, where I was told by some who\naccompanied me, that here heaven was above my head, and hell beneath my\nfeet; but they did not tell me the nature and quality of either;\nwherefore, becoming anxious from my thoughts being constantly employed\non the subject, I prayed to God; and instantly an angel presented\nitself, and said, '_Inquire and learn what delight is, and you will\nknow._' I have inquired, but hitherto in vain: I request therefore that\nyou will teach me, if you please, what delight is.\" To this the wisdoms\nreplied, \"Delight is the all of life to all in heaven and all in hell:\nthose in delight have the delight of good and truth, but those in hell\nhave the delight of what is evil and false; for all delight is of love,\nand love is the _esse_ of a man's life; therefore as a man is a man\naccording to the quality of his love, so also is he according to the\nquality of his delight. The activity of love makes the sense of delight;\nits activity in heaven is with wisdom, and in hell with insanity; each\nin its objects presents delight: but the heavens and the hells are in\nopposite delights, because in opposite loves; the heavens in the love\nand thence in the delight of doing good, but the hells in the love and\nthence in the delight of doing evil; if therefore you know what delight\nis, you will know the nature and quality of heaven and hell. But inquire\nand learn further what delight is from those who investigate causes, and\nare called intelligences: they are to the right from hence.\" He\ndeparted, and came to them, and told them the reason of his coming, and\nrequested that they would teach him what delight is? And they, rejoicing\nat the question, said, \"It is true that he that knows what delight is,\nknows the nature and quality of heaven and hell. The will-principle, by\nvirtue whereof a man is a man, cannot be moved at all but by delight;\nfor the will-principle, considered in itself, is nothing but an affect\nand effect of some love, thus of some delight; for it is somewhat\npleasing, engaging, and pleasurable, which constitutes the principle of\nwilling; and since the will moves the understanding to think, there does\nnot exist the least idea of thought but from the influent delight of the\nwill. The reason of this is, because the Lord by influx from himself\nactuates all things of the soul and the mind with angels, spirits, and\nmen; which he does by an influx of love and wisdom; and this influx is\nthe essential activity from which comes all delight, which in its origin\nis called blessed, satisfactory, and happy, and in its derivation is\ncalled delightful, pleasant, and pleasurable, and in a universal sense,\nGOOD. But the spirits of hell invert all things with themselves; thus\nthey turn good into evil, and the true into the false, their delights\ncontinually remaining: for without the continuance of delight, they\nwould have neither will nor sensation, thus no life. From these\nconsiderations may be seen the nature and origin of the delight of hell,\nand also the nature and origin of the delight of heaven.\" Having heard\nthis, he was conducted to the third company, consisting of those who\nscrutinize effects, and are called knowledges. These said, \"Descend to\nthe inferior earth, and ascend to the superior earth: in the latter you\nwill perceive and be made sensible of the delights of the angels of\nheaven, and in the former of the delights of the spirits of hell.\" But\nlo! at that instant, at a distance from them, the ground cleft asunder,\nand through the cleft there ascended three devils, who appeared on fire\nfrom the delight of their love; and as those who accompanied the\nnovitiate spirit perceived that the three ascended out of hell by\n_proviso_, they said to them, \"Do not come nearer; but from the place\nwhere you are, give some account of your delights.\" Whereupon they said,\n\"Know, then, that every one, whether he be good or evil, is in his own\ndelight; the good in the delight of his good, and the evil in the\ndelight of his evil.\" They were then asked, \"What is your delight?\" They\nsaid. \"The delight of whoring, stealing, defrauding, and blaspheming.\"\nAgain they were asked, \"What is the quality of those delights?\" They\nsaid, \"To the senses of others they are like the stinks arising from\ndunghills, the stenches from dead bodies, and the scents from stale\nurine.\" And it was asked them, \"Are those things delightful to you?\"\nThey said, \"Most delightful.\" And reply was made, \"Then you are like\nunclean beasts which wallow in such things.\" To which they answered, \"If\nwe are, we are: but such things are the delights of our nostrils.\" And\non being asked, \"What further account can you give?\" they said, \"Every\none is allowed to be in his delight, even the most unclean, as it is\ncalled, provided he does not infest good spirits and angels; but since,\nfrom our delight, we cannot do otherwise than infest them, therefore we\nare cast together into workhouses, where we suffer direfully. The\nwitholding and keeping back our delights in those houses is what is\ncalled hell-torments: it is also interior pain.\" It was then asked them,\n\"Why have you infested the good?\" They replied, that they could not do\notherwise: \"It is,\" said they, \"as if we were seized with rage when we\nsee any angel, and are made sensible of the divine sphere about him.\" It\nwas then said to them, \"Herein also you are like wild beasts.\" And\npresently, when they saw the novitiate spirit with the angel, they were\noverpowered with rage, which appeared like the fire of hatred;\nwherefore, in order to prevent their doing mischief, they were sent back\nto hell. After these things, appeared the angels who from ends see\ncauses, and by causes effects, who were in the heaven above those three\ncompanies. They were seen in a bright cloud, which rolling itself\ndownwards by spiral flexures, brought with it a circular garland of\nflowers, and placed it on the head of the novitiate spirit; and\ninstantly a voice said to him from thence, \"This wreath is given you\nbecause from your childhood you have meditated on heaven and hell.\"\n\n       *       *       *       *       *\n\nON CONCUBINAGE.\n\n462. In the preceding chapter, in treating on fornication, we treated\nalso on keeping a mistress; by which was understood the connection of an\nunmarried man with a woman under stipulated conditions: but by\nconcubinage we here mean the connection of a married man with a woman in\nlike manner under stipulated conditions. Those who do not distinguish\ngenera, use the two terms promiscuously, as if they had one meaning, and\nthence one signification: but as they are two genera, and the term\nkeeping a mistress is suitable to the former, because a kept mistress is\na courtezan, and the term concubinage to the latter, because a concubine\nis a substituted partner of the bed, therefore for the sake of\ndistinction, ante-nuptial stipulation with a woman is signified by\nkeeping a mistress, and post-nuptial by concubinage. Concubinage is here\ntreated of for the sake of order; for from order it is discovered what\nis the quality of marriage on the one part, and of adultery on the\nother. That marriage and adultery are opposites has already been shewn\nin the chapter concerning their opposition; and the quantity and quality\nof their opposition cannot be learnt but from their intermediates, of\nwhich concubinage is one; but as there are two kinds of concubinage,\nwhich are to be carefully distinguished, therefore this section, like\nthe foregoing, shall be arranged into its distinct parts as follows; I.\n_There are two kinds of concubinage, which differ exceedingly from each\nother, the one conjointly with a wife, the other apart from a wife._ II.\n_Concubinage conjointly with a wife, is altogether unlawful for\nChristians, and detestable._ III. _That it is polygamy which has been\ncondemned, and is to be condemned, by the Christian world._ IV. _It is\nan adultery whereby the conjugial principle, which is the most precious\njewel of the Christian life, is destroyed._ V. _Concubinage apart from a\nwife, when it is engaged in from causes legitimate, just, and truly\nexcusatory, is not unlawful._ VI. _The legitimate causes of this\nconcubinage are the legitimate causes of divorce, while the wife is\nnevertheless retained at home._ VII. _The just causes of this\nconcubinage are the just causes of reparation from the bed._ VIII. _Of\nthe excusatory causes of this concubinage some are real and some not._\nIX. _The really excusatory causes are such as are grounded in what is\njust._ X. _The excusatory causes which are not real are such as are not\ngrounded in what is just, although in the appearance of what is just._\nXI. _Those who from causes legitimate, just, and really excusatory, are\nengaged in this concubinage, may at the same time be principled in\nconjugial love._ XII. _While this concubinage continues, actual\nconnection with a wife is not allowable._ We proceed to an explanation\nof each article.\n\n463. I. THERE ARE TWO KINDS OF CONCUBINAGE, WHICH DIFFER EXCEEDINGLY\nFROM EACH OTHER, THE ONE CONJOINTLY WITH A WIFE, THE OTHER APART FROM A\nWIFE. That there are two kinds of concubinage, which differ exceedingly\nfrom each other, and that the one kind consists in taking a substituted\npartner to the bed and living conjointly and at the same time with her\nand with a wife; and that the other kind is when, after a legitimate and\njust separation from a wife, a man engages a woman in her stead as a\nbed-fellow; also that these two kinds of concubinage differ as much from\neach other as dirty linen from clean, may be seen by those who take a\nclear and distinct view of things, but not by those whose view of things\nis confused and indistinct: yea, it may be seen by those who are in\nconjugial love, but not by those who are in the love of adultery. The\nlatter are in obscurity respecting all the derivations of the love of\nthe sex, whereas the former are enlightened respecting them:\nnevertheless, those who are in adultery, can see those derivations and\ntheir distinctions, not indeed in and from themselves, but from others\nwhen they hear them: for an adulterer has a similar faculty with a\nchaste husband of elevating his understanding; but an adulterer, after\nhe has acknowledged the distinctions which he has heard from others,\nnevertheless forgets them, when he immerses his understanding in his\nfilthy pleasure; for the chaste and the unchaste principles, and the\nsane and the insane, cannot dwell together; but, when separated, they\nmay be distinguished by the understanding. I once inquired of those in\nthe spiritual world who did not regard adulteries as sins, whether they\nknew a single distinction between fornication, keeping a mistress, the\ntwo kinds of concubinage, and the several degrees of adultery? They said\nthey were all alike. I then asked them whether marriage was\ndistinguishable? Upon this they looked around to see whether any of the\nclergy were present, and as there were not, they said, that in itself it\nis like the rest. The case was otherwise with those who in the ideas of\ntheir thought regarded adulteries as sins: these said, that in their\ninterior ideas, which are of the perception, they saw distinctions, but\nhad not yet studied to discern and know them asunder. This I can assert\nas a fact, that those distinctions are perceived by the angels in heaven\nas to their minutiae. In order therefore that it may be seen, that there\nare two kinds of concubinage opposite to each other, one whereby\nconjugial love is destroyed, the other whereby it is not, we will first\ndescribe the kind which is condemnatory, and afterwards that which is\nnot.\n\n464. II. CONCUBINAGE CONJOINTLY WITH A WIFE IS ALTOGETHER UNLAWFUL FOR\nCHRISTIANS, AND DETESTABLE. It is unlawful, because it is contrary to\nthe conjugial covenant; and it is detestable, because it is contrary to\nreligion; and what is contrary to religion, and at the same time to the\nconjugial covenant, is contrary to the Lord: wherefore, as soon as any\none, without a really conscientious cause, adjoins a concubine to a\nwife, heaven is closed to him; and by the angels he is no longer\nnumbered among Christians. From that time also he despises the things of\nthe church and of religion, and afterwards does not lift his face above\nnature, but turns himself to her as a deity, who favors his lust, from\nwhose influx his spirit thenceforward receives animation. The interior\ncause of this apostasy will be explained in what follows. That this\nconcubinage is detestable is not seen by the man himself who is guilty\nof it; because after the closing of heaven he becomes a spiritual\ninsanity: but a chaste wife has a clear view of it, because she is a\nconjugial love, and this love nauseates such concubinage; wherefore also\nmany such wives refuse actual connection with their husbands afterwards,\nas that which would defile their chastity by the contagion of lust\nadhering to the men from their courtezans.\n\n465. III. IT IS POLYGAMY WHICH HAS BEEN CONDEMNED, AND IS TO BE\nCONDEMNED, BY THE CHRISTIAN WORLD. That simultaneous concubinage, or\nconcubinage conjoined with a wife, is polygamy, although not\nacknowledged to be such, because it is not so declared, and thus not so\ncalled by any law, must be evident to every person of common\ndiscernment; for a woman taken into keeping, and made partaker of the\nconjugial bed is like a wife. That polygamy has been condemned, and is\nto be condemned by the Christian world, has been shewn in the chapter on\npolygamy, especially from these articles therein: A Christian is not\nallowed to marry more than one wife; n. 338: If a Christian marries\nseveral wives, he commits not only natural, but also spiritual adultery;\nn. 339: The Israelitish nation was permitted to marry several wives,\nbecause the Christian church was not with them; n. 349. From these\nconsiderations it is evident, that to adjoin a concubine to a wife, and\nto make each a partner of the bed, is filthy polygamy.\n\n466. IV. IT IS AN ADULTERY WHEREBY THE CONJUGIAL PRINCIPLE, WHICH IS THE\nMOST PRECIOUS JEWEL OF THE CHRISTIAN LIFE IS DESTROYED. That it is more\nopposed to conjugial love than simple adultery; and that it is a\ndeprivation of every faculty and inclination to conjugial life, which is\nimplanted in Christians from birth, may be evinced by arguments which\nwill have great weight with the reason of a wise man. In regard to the\nFIRST POSITION,--that simultaneous concubinage, or concubinage conjoined\nwith a wife, is more opposed to conjugial love than simple adultery, it\nmay be seen from these considerations: that in simple adultery there is\nnot a love analogous to conjugial love; for it is only a heat of the\nflesh, which presently cools, and sometimes does not leave any trace of\nlove behind it towards its object; wherefore this effervescing\nlasciviousness, if it is not from a purposed or confirmed principle, and\nif the person guilty of it repents, detracts but little from conjugial\nlove. It is otherwise in the case of polygamical adultery: herein there\nis a love analogous to conjugial love; for it does not cool and\ndisperse, or pass off into nothing after being excited, like the\nforegoing; but it remains, renews and strengthens itself, and so far\ntakes away from love to the wife, and in the place thereof induces cold\ntowards her; for in such case it regards the concubine courtezan as\nlovely from a freedom of the will, in that it can retract if it pleases;\nwhich freedom is begotten in the natural man: and because this freedom\nis thence grateful, it supports that love; and moreover, with a\nconcubine the unition with allurements is nearer than with a wife; but\non the other hand it does not regard a wife as lovely, by reason of the\nduty of living with her enjoined by the covenant of life, which it then\nperceives as far more constrained in consequence of the freedom enjoyed\nwith another woman. It is plain that love for a wife grows cold, and she\nherself grows vile, in the same degree that love for a courtezan grows\nwarm, and she is held in estimation. In regard to the SECOND\nPOSITION--that simultaneous concubinage, or concubinage conjoined with a\nwife, deprives a man of all faculty and inclination to conjugial life,\nwhich is implanted in Christians from birth, it may be seen from the\nfollowing considerations: that so far as love to a wife is changed into\nlove to a concubine, so far the former love is rent, exhausted, and\nemptied, as has been shewn just above: that this is effected by a\nclosing of the interiors of the natural mind, and an opening of its\ninferior principles, may appear from the seat of the inclination with\nChristians to love one of the sex, as being in the inmost principles,\nand that this seat may be closed, but cannot be destroyed. The reason\nwhy an inclination to love one of the sex, and also a faculty to receive\nthat love, is implanted in Christians from birth, is, because that love\nis from the Lord alone, and is esteemed religious, and in Christendom\nthe Lord's divine is acknowledged and worshipped, and religion is from\nhis Word; hence there is a grafting, and also a transplanting thereof,\nfrom generation to generation. We have said, that the above Christian\nconjugial principle perishes by polygamical adultery: we thereby mean,\nthat with the Christian polygamist it is closed and intercepted; but\nstill it is capable of being revived in his posterity, as is the case\nwith the likeness of a grandfather or a great-grandfather returning in a\ngrandson or a great-grandson. Hence, that conjugial principle is called\nthe most precious jewel of the Christian life, and (see above, n. 457,\n458,) the storehouse of human life, and the reservoir of the Christian\nreligion. That that conjugial principle is destroyed with the Christian\nwho practises polygamical adultery, is manifest from this consideration;\nthat he cannot like a Mahometan polygamist, love a concubine and a wife\nequally; but so far as he loves a concubine, or is warm towards her, so\nfar he does not love his wife, but is cold towards her; and, what is yet\nmore detestable, so far he also in heart acknowledges the Lord only as a\nnatural man, and the son of Mary, and not at the same time as the Son of\nGod, and likewise so far he makes light of religion. It is, however,\nwell to be noted, that this is the case with those who add a concubine\nto a wife, and connect themselves actually with each; but it is not at\nall the case with those, who from legitimate, just, and truly excusatory\ncauses, separate themselves, and keep apart from a wife as to actual\nlove, and have a woman in keeping. We now proceed to treat of this kind\nof concubinage.\n\n467. V. CONCUBINAGE APART FROM A WIFE, WHEN IT IS ENGAGED IN FROM CAUSES\nLEGITIMATE, JUST, AND TRULY EXCUSATORY, IS NOT UNLAWFUL. What causes we\nmean by legitimate, what by just, and what by truly excusatory, shall be\nshewn in their order: the bare mention of the causes is here premised,\nthat this concubinage, which we are about to treat of, may be\ndistinguished from that which we have previously described. (See note to\nNo. 450, and the Preliminary note.)\n\n468. VI. THE LEGITIMATE CAUSES OF THIS CONCUBINAGE ARE THE LEGITIMATE\nCAUSES OF DIVORCE, WHILE THE WIFE IS NEVERTHELESS RETAINED AT HOME. By\ndivorce is meant the annulling of the conjugial covenant, and thence an\nentire separation, and after this a full liberty to marry another wife.\nThe one only cause of this total separation or divorce, is adultery,\naccording to the Lord's precept, Matt. xix. 9. To the same cause are to\nbe referred manifest obscenities, which bid defiance to the restraints\nof modesty, and fill and infest the house with flagitious practices of\nlewdness, giving birth to adulterous immodesty, and rendering the whole\nmind abandoned. To these things may be added malicious desertion, which\ninvolves adultery, and causes a wife to commit whoredom, and thereby to\nbe divorced, Matt. v. 32. These three causes, being legitimate causes of\ndivorce,--the first and third before a public judge, and the middle one\nbefore the man himself, as judge, are also legitimate causes of\nconcubinage, when the adulterous wife is retained at home. The reason\nwhy adultery is the one only cause of divorce is, because it is\ndiametrically opposite to the life of conjugial love, and totally\ndestroys and annihilates it; see above, n. 255.\n\n469. The reasons why, by the generality of men, the adulterous wife is\nstill retained at home, are, 1. Because the man is afraid to produce\nwitnesses in a court of justice against his wife, to accuse her of\nadultery, and thereby to make the crime public; for unless\neye-witnesses, or evidences to the same amount, were produced to convict\nher, he would be secretly reproached in companies of men, and openly in\ncompanies of women. 2. He is afraid also lest his adulteress should have\nthe cunning to clear her conduct, and likewise lest the judges should\nshow favor to her, and thus his name suffer in the public esteem. 3.\nMoreover, there may be domestic reasons, which may make separation from\nthe house unadvisable: as in case there are children, towards whom also\nthe adulteress has natural love; in case they are bound together by\nmutual services which cannot be put an end to; in case the wife is\nconnected with and dependent upon her relatives, whether on the father's\nor mother's side, and there is a hope of receiving an increase of\nfortune from them; in case he lived with her in the beginning in habits\nof agreeable intimacy; and in case she, after she became meretricious,\nhas the skill to soothe the man with engaging pleasantry and pretended\ncivility, to prevent blame being imputed to herself; not to mention\nother cases, which, as in themselves they are legitimate causes of\ndivorce, are also legitimate causes of concubinage; for the causes of\nretaining the wife at home do not take away the cause of divorce,\nsupposing her guilty of adultery. Who, but a person of vile character,\ncan fulfil the duties of the conjugial bed, and at the same time have\ncommerce with a strumpet? If instances of this sort are occasionally to\nbe met with, no favorable conclusions are to be drawn from them.\n\n470. VII. THE JUST CAUSES OF THIS CONCUBINAGE ARE THE JUST CAUSES OF\nSEPARATION FROM THE BED. There are legitimate causes of separation, and\nthere are just causes: legitimate causes are enforced by the decisions\nof judges, and just causes by the decisions come to by the man alone.\nThe causes both legitimate and just of separation from the bed, and also\nfrom the house, were briefly enumerated above, n. 252, 253; among which\nare VITIATED STATES OF THE BODY, including diseases whereby the whole\nbody is so far infected, that the contagion may prove fatal: of this\nnature are malignant and pestilential fevers, leprosies, the venereal\ndisease, cancers; also diseases whereby the whole body is so far weighed\ndown, as to admit of no sociability, and from which exhale dangerous\neffluvia and noxious vapors, whether from the surface of the body, or\nfrom its inward parts, in particular from the stomach and the lungs:\nfrom the surface of the body proceed malignant pocks, warts, pustules,\nscorbutic pthisis, virulent scab, especially if the face is disfigured\nby it; from the stomach proceed foul, stinking, and rank eructations;\nfrom the lungs, filthy and putrid exhalations arising from imposthumes,\nulcers or abscesses, or from vitiated blood or serum. Besides these\nthere are also other various diseases; as _lipothamia_, which is a total\nfaintness of body, and defect of strength; _paralysis_, which is a\nloosening and relaxation of the membranes and ligaments which serve for\nmotion; epilepsy; permanent infirmity arising from apoplexy; certain\nchronical diseases; the iliac passion; rupture; besides other diseases,\nwhich the science of pathology teaches. VITIATED STATES OF THE MIND,\nwhich are just causes of separation from the bed and the house, are\nmadness, frenzy, furious wildness, actual foolishness and idiocy, loss\nof memory, and the like. That these are just causes of concubinage,\nsince they are just causes of separation, reason sees without the help\nof a judge.\n\n471. VIII. OF THE EXCUSATORY CAUSES OF THIS CONCUBINAGE SOME ARE REAL\nAND SOME ARE NOT. Since besides the just causes which are just causes of\nseparation, and thence become just causes of concubinage, there are also\nexcusatory causes, which depend on judgement and justice with the man,\ntherefore these also are to be mentioned: but as the judgements of\njustice may be perverted and be converted by confirmations into the\nappearances of what is just, therefore these excusatory causes are\ndistinguished into real and not real, and are separately described.\n\n472. IX. THE REALLY EXCUSATORY CAUSES ARE SUCH AS ARE GROUNDED IN WHAT\nIS JUST. To know these causes, it may be sufficient to mention some of\nthem; such as having no natural affection towards the children, and a\nconsequent rejection of them, intemperance, drunkenness, uncleanliness,\nimmodesty, a desire of divulging family secrets, of disputing, of\nstriking, of taking revenge, of doing evil, of stealing, of deceiving;\ninternal dissimilitude, whence comes antipathy; a froward requirement of\nthe conjugial debt, whence the man becomes as cold as a stone; being\naddicted to magic and witchcraft; an extreme degree of impiety; and\nother similar evils.\n\n473. There are also milder causes, which are really excusatory and which\nseparate from the bed, and yet not from the house; as a cessation of\nprolification on the part of the wife, in consequence of advanced age,\nand thence a reluctance and opposition to actual love, while the ardor\nthereof still continues with the man; besides similar cases in which\nrational judgement sees what is just, and which do not hurt the\nconscience.\n\n474. X. THE EXCUSATORY CAUSES WHICH ARE NOT REAL ARE SUCH AS ARE NOT\nGROUNDED IN WHAT IS JUST, ALTHOUGH IN THE APPEARANCE OF WHAT IS JUST.\nThese are known from the really excusatory causes above mentioned, and,\nif not rightly examined, may appear to be just, and yet are unjust; as\nthat times of abstinence are required after the bringing forth of\nchildren, the transitory sicknesses of wives, from these and other\ncauses a check to prolification, polygamy permitted to the Israelites,\nand other like causes of no weight as grounded in justice. These are\nfabricated by the men after they have become cold, when unchaste lusts\nhave deprived them of conjugial love, and have infatuated them with the\nidea of its likeness to adulterous love. When such men engage in\nconcubinage, they, in order to prevent defamation, assign such spurious\nand fallacious causes as real and genuine,--and very frequently also\nfalsely charge them against their wives, their companions often\nfavorably assenting and applauding them.\n\n475. XI. THOSE WHO FROM CAUSES LEGITIMATE, JUST, AND REALLY EXCUSATORY,\nARE ENGAGED IN THIS CONCUBINAGE, MAY AT THE SAME TIME BE PRINCIPLED IN\nCONJUGIAL LOVE. We say that such may at the same time be principled in\nconjugial love; and we thereby mean, that they may keep this love stored\nup in themselves; for this love, in the subject in which it is, does not\nperish, but is quiescent. The reasons why conjugial love is preserved\nwith those who prefer marriage to concubinage, and enter into the latter\nfrom the causes above mentioned, are these; that this concubinage is not\nrepugnant to conjugial love; that it is not a separation from it; that\nit is only a clothing encompassing it; that this clothing is taken away\nfrom them after death. 1. That this concubinage is not repugnant to\nconjugial love, follows from what was proved above; that such\nconcubinage, when engaged in from causes legitimate, just, and really\nexcusatory, is not unlawful, n. 467-473. 2. That this concubinage is not\na separation from conjugial love; for when causes legitimate, or just,\nor really excusatory, arise, and persuade and compel a man, then,\nconjugial love with marriage is not separated, but only interrupted; and\nlove interrupted, and not separated, remains in the subject. The case in\nthis respect is like that of a person, who, being engaged in a business\nwhich he likes, is detained from it by company, by public sights, or by\na journey; still he does not cease to like his business: it is also like\nthat of a person who is fond of generous wine, and who, when he drinks\nwine of an inferior quality, does not lose his taste and appetite for\nthat which is generous. 3. The reason why the above concubinage is only\na clothing of conjugial love encompassing it, is, because the love of\nconcubinage is natural, and the love of marriage spiritual; and natural\nlove is a veil or covering to spiritual, when the latter is interrupted:\nthat this is the case, is unknown to the lover; because spiritual love\nis not made sensible of itself, but by natural love, and it is made\nsensible as delight, in which there is blessedness from heaven: but\nnatural love by itself is made sensible only as delight. 4. The reason\nwhy this veil is taken away after death, is, because then a man from\nnatural becomes spiritual, and instead of a material body enjoys a\nsubstantial one, wherein natural delight grounded in spiritual is made\nsensible in its perfection. That this is the case, I have heard from\ncommunication with some in the spiritual world, even from kings there,\nwho in the natural world had engaged in concubinage from really\nexcusatory causes.\n\n476. XII. WHILE THIS CONCUBINAGE CONTINUES, ACTUAL CONNECTION WITH A\nWIFE IS NOT ALLOWABLE. The reason of this is, because in such case\nconjugial love, which in itself is spiritual, chaste, pure, and holy,\nbecomes natural, is defiled and disregarded, and thereby perishes;\nwherefore in order that this love may be preserved, it is expedient that\nconcubinage grounded in really excusatory causes, n. 472, 473, be\nengaged in with one only, and not with two at the same time.\n\n       *       *       *       *       *\n\n477. To the above I will add the following MEMORABLE RELATION. I heard a\ncertain spirit, a youth, recently deceased, boasting of his libertinism,\nand eager to establish his reputation as a man of superior masculine\npowers; and in the insolence of his boasting he thus expressed himself;\n\"What is more dismal than for a man to imprison his love, and to confine\nhimself to one woman? and what is more delightful than to set the love\nat liberty? Who does not grow tired of one? and who is not revived by\nseveral? What is sweeter than promiscuous liberty, variety,\ndeflorations, schemes to deceive husbands, and plans of adulterous\nhypocrisy? Do not those things which are obtained by cunning, deceit,\nand theft, delight the inmost principles of the mind!\" On hearing these\nthings, the bystanders said, \"Speak not in such terms; you know not\nwhere and with whom you are; you are but lately come hither. Hell is\nbeneath your feet, and heaven over your head; you are now in the world\nwhich is between those two, and is called the world of spirits. All who\ndepart out of the world, come here, and being assembled are examined as\nto their quality; and here they are prepared, the wicked for hell, and\nthe good for heaven. Possibly you still retain what you have heard from\npriests in the world, that whoremongers and adulterers are cast down\ninto hell, and that chaste married partners are raised to heaven.\" At\nthis the novitiate laughed, saying, \"What are heaven and hell? Is it not\nheaven where any one is free; and is not he free who is allowed to love\nas many as he pleases? and is not it hell where any one is a servant:\nand is not he a servant who is obliged to keep to one?\" But a certain\nangel, looking down from heaven, heard what he said, and broke off the\nconversation, lest it should proceed further and profane marriages; and\nhe said to him, \"Come up here, and I will clearly shew you what heaven\nand hell are, and what the quality of the latter is to continued\nadulterers.\" He then shewed him the way, and he ascended: after he was\nadmitted he was led first into the paradisiacal garden, where were\nfruit-trees and flowers, which from their beauty, pleasantness and\nfragrance, tilled the mind with the delights of life. When he saw these\nthings, he admired them exceedingly; but he was then in external vision,\nsuch as he had enjoyed in the world when he saw similar objects, and in\nthis vision he was rational; but in the internal vision, in which\nadultery was the principal agent, and occupied every point of thought,\nhe was not rational; wherefore the external vision was closed, and the\ninternal opened; and when the latter was opened, he said, \"What do I see\nnow? is it not straw and dry wood? and what do I smell now? is it not a\nstench? What is become of those paradisiacal objects?\" The angel said,\n\"They are near at hand and are present; but they do not appear before\nyour internal sight, which is adulterous, for it turns celestial things\ninto infernal, and sees only opposites. Every man has an internal and an\nexternal mind, thus an internal and an external sight: with the wicked\nthe internal mind is insane, and the external wise; but with the good\nthe internal mind is wise, and from this also the external; and such as\nthe mind is, so a man in the spiritual world sees objects.\" After this\nthe angel, from the power which was given him, closed his internal\nsight, and opened the external, and led him away through gates towards\nthe middle point of the habitations: there he saw magnificent palaces of\nalabaster, marble, and various precious stones, and near them porticos,\nand round about pillars overlaid and encompassed with wonderful\nornaments and decorations. When he saw these things, he was amazed, and\nsaid, \"What do I see? I see magnificent objects in their own real\nmagnificence, and architectonic objects in their own real art.\" At that\ninstant the angel again closed his external sight, and opened the\ninternal, which was evil because filthily adulterous: hereupon he\nexclaimed, \"What do I now see? Where am I? What is become of those\npalaces and magnificent objects? I see only confused heaps, rubbish, and\nplaces full of caverns.\" But presently he was brought back again to his\nexternal sight, and introduced into one of the palaces; and he saw the\ndecorations of the gates, the windows, the walls, and the ceilings, and\nespecially of the utensils, over and round about which were celestial\nforms of gold and precious stones, which cannot be described by any\nlanguage, or delineated by any art; for they surpassed the ideas of\nlanguage and the notions of art. On seeing these things he again\nexclaimed, \"These are the very essence of whatever is wonderful, such as\nno eye had ever seen.\" But instantly, as before, his internal sight was\nopened, the external being closed, and he was asked what he then saw? He\nreplied, \"Nothing but decayed piles of bulrushes in this place, of straw\nin that, and of fire brands in a third.\" Once again he was brought into\nan external state of mind, and some maidens were introduced, who were\nextremely beautiful, being images of celestial affection; and they, with\nthe sweet voice of their affection, addressed him; and instantly, on\nseeing and hearing them, his countenance changed, and he returned of\nhimself into his internals, which were adulterous; and since such\ninternals cannot endure any thing of celestial love, and neither on the\nother hand can they be endured by celestial love, therefore both parties\nvanished,--the maidens out of sight of the man, and the man out of sight\nof the maidens. After this, the angel informed him concerning the ground\nand origin of the changes of the state of his sights; saying, \"I\nperceive that in the world, from which you are come, you have been\ntwo-fold, in internals having been quite a different man from what you\nwere in externals; in externals you have been a civil, moral, and\nrational man; whereas in internals, you have been neither civil, moral,\nnor rational, because a libertine and an adulterer: and such men, when\nthey are allowed to ascend into heaven, and are there kept in their\nexternals, can see the heavenly things contained therein; but when their\ninternals are opened, instead of heavenly things they see infernal.\nKnow, however, that with every one in this world, externals are\nsuccessively closed, and internals are opened, and thereby they are\nprepared for heaven or hell; and as the evil of adultery defiles the\ninternals of the mind above every other evil, you must needs be conveyed\ndown to the defiled principles of your love, and these are in the hells,\nwhere the caverns are full of stench arising from dunghills. Who cannot\nknow from reason, that an unchaste and lascivious principle in the world\nof spirits, is impure and unclean, and thus that nothing more pollutes\nand defiles a man, and induces in him an infernal principle? Wherefore\ntake heed how you boast any longer of your whoredoms, as possessing\nmasculine powers therein above other men. I advertise you before hand,\nthat you will become feeble, so that you will scarce know where your\nmasculine power is. Such is the lot which awaits those who boast of\ntheir adulterous ability.\" On hearing these words he descended, and\nreturned into the world of spirits, to his former companions, and\nconverse with them modestly and chastely, but not for any considerable\nlength of time.\n\n       *       *       *       *       *\n\nON ADULTERIES AND THEIR GENERA AND DEGREES.\n\n478. None can know that there is any evil in adultery, who judge of it\nonly from its externals; for in these it resembles marriage. Such\nexternal judges, when they hear of internals, and are told that\nexternals thence derive their good or their evil, say with themselves,\n\"What are internals? Who sees them? Is not this climbing above the\nsphere of every one's intelligence?\" Such persons are like those who\naccept all pretended good as genuine voluntary good, and who decide upon\na man's wisdom from the elegance of his conversation; or who respect the\nman himself from the richness of his dress and the magnificence of his\nequipage, and not from his internal habit, which is that of judgement\ngrounded in the affection of good. This also is like judging of the\nfruit of a tree, and of any other eatable thing, from the sight and\ntouch only, and not of its goodness from a knowledge of its flavor: such\nis the conduct of all those who are unwilling to perceive any thing\nrespecting man's internal. Hence comes the wild infatuation of many at\nthis day, who see no evil in adulteries, yea, who unite marriages with\nthem in the same chamber, that is, who make them altogether alike; and\nthis only on account of their apparent resemblance in externals. That\nthis is the case, was shewn me by this experimental proof: on a certain\ntime, the angels assembled from Europe some hundreds of those who were\ndistinguished for their genius, their erudition, and their wisdom, and\nquestioned them concerning the distinction between marriage and\nadultery, and in treated them to consult the rational powers of their\nunderstandings: and after consultation, all, except ten, replied, that\nthe judicial law constitutes the only distinction, for the sake of some\nadvantage; which distinction may indeed be known, but still be\naccommodated by civil prudence. They were next asked, Whether they saw\nany good in marriage, and any evil in adultery? They returned for\nanswer, that they did not see any rational evil and good. Being\nquestioned whether they saw any sin in it? they said, \"Where is the sin?\nIs not the act alike?\" At these answers the angels were amazed, and\nexclaimed, Oh, the gross stupidity of the age! Who can measure its\nquality and quantity? On hearing this exclamation, the hundreds of the\nwise ones turned themselves, and said one among another with loud\nlaughter, \"Is this gross stupidity? Is there any wisdom that can bring\nconviction that to love another person's wife merits eternal damnation?\"\nBut that adultery is spiritual evil, and thence moral and civil evil,\nand diametrically contrary to the wisdom of reason; also that the love\nof adultery is from hell and returns to hell, and the love of marriage\nis from heaven and returns to heaven, has been demonstrated in the first\nchapter of this part, concerning the opposition of adulterous and\nconjugial love. But since all evils, like all goods, partake of latitude\nand altitude, and according to latitude have their genera, and according\nto altitude their degrees, therefore, in order that adulteries may be\nknown as to each dimension, they shall first be arranged into their\ngenera, and afterwards into their degrees; and this shall be done in the\nfollowing series: I. _There are three genera of adulteries,--simple,\nduplicate, and triplicate._ II. _Simple adultery is that of an unmarried\nman with another's wife, or of an unmarried woman with another's\nhusband._ III. _Duplicate adultery is that of a husband with another's\nwife, or of a wife with another's husband._ IV. _Triplicate adultery is\nwith relations by blood._ V. _There are four degrees of adulteries,\naccording to which they have their predications, their charges of blame,\nand after death their imputations._ VI. _Adulteries of the first degree\nare adulteries of ignorance, which are committed by those who cannot as\nyet, or cannot at all, consult the understanding, and thence check\nthem._ VII. _In such cases adulteries are mild._ VIII. _Adulteries of\nthe second degree are adulteries of lust, which are committed by those\nwho indeed are able to consult the understanding, but from accidental\ncauses at the moment are not able._ IX. _Adulteries committed by such\npersons are imputatory, according as the understanding afterwards favors\nthem or not._ X. _Adulteries of the third degree are adulteries of the\nreason, which are committed by those who with the understanding confirm\nthemselves in the persuasion that they are not evils of sin._ XI. _The\nadulteries committed by such persons are grievous, and are imputed to\nthem according to confirmations._ XII. _Adulteries of the fourth degree\nare adulteries of the will, which are committed by those who make them\nlawful and pleasing, and who do not think them of importance enough, to\nconsult the understanding respecting them._ XIII. _The adulteries\ncommitted by these persons are exceedingly grievous, and are imputed to\nthem as evils of purpose, and remain with them as guilt._ XIV.\n_Adulteries of the third and fourth degrees are evils of sin, according\nto the quantity and quality of understanding and will in them, whether\nthey are actually committed or not._ XV. _.Adulteries grounded in\npurpose of the will, and adulteries grounded in confirmation of the\nunderstanding render men natural, sensual, and corporeal._ XVI. _And\nthis to such a degree, that at length they reject from themselves all\nthings of the church and of religion._ XVII. _Nevertheless they have the\npowers of human rationality like other men._ XVIII. _But they use that\nrationality while they are in externals, but abuse it while in their\ninternals._ We proceed to an explanation of each article.\n\n479. I. THERE ARE THREE GENERA OF ADULTERIES,--SIMPLE, DUPLICATE, AND\nTRIPLICATE. The Creator of the universe has distinguished all the things\nwhich he has created into genera, and each genus into species, and has\ndistinguished each species, and each distinction in like manner, and so\nforth, to the end that an image of what is infinite may exist in a\nperpetual variety of qualities. Thus the Creator of the universe has\ndistinguished goods and their truths, and in like manner evils and their\nfalses, after they arose. That he has distinguished all things in the\nspiritual world into genera, species, and differences, and has collected\ntogether into heaven all goods and truths, and into hell all evils and\nfalses, and has arranged the latter in an order diametrically opposite\nto the former, may appear from what is explained in a work concerning\nHEAVEN AND HELL, published in London in the year 1758. That in the\nnatural world he has also thus distinguished and does distinguish goods\nand truths, and likewise evils and falses, appertaining to men, and\nthereby men themselves, may be known from their lot after death, in that\nthe good enter into heaven, and the evil into hell. Now, since all\nthings relating to good, and all things relating to evil, are\ndistinguished into genera, species, and so forth, therefore marriages\nare distinguished into the same, and so are their opposites, which are\nadulteries.\n\n480. II. SIMPLE ADULTERY IS THAT OF AN UNMARRIED MAN WITH ANOTHER'S\nWIFE, OR AN UNMARRIED WOMAN WITH ANOTHER'S HUSBAND. By adultery here and\nin the following pages we mean the adultery which is opposite to\nmarriage; it is opposite because it violates the covenant of life\ncontracted between married partners: it rends asunder their love, and\ndefiles it, and closes the union which was begun at the time of\nbetrothing, and strengthened in the beginning of marriage: for the\nconjugial love of one man with one wife, after engagement and covenant,\nunites their souls. Adultery does not dissolve this union, because it\ncannot be dissolved; but it closes it, as he that stops up a fountain at\nits source, and thence obstructs its stream, and fills the cistern with\nfilthy and stinking waters: in like manner conjugial love, the origin of\nwhich is a union of souls, is daubed with mud and covered by adultery;\nand when it is so daubed with mud there arises from beneath the love of\nadultery; and as this love increases, it becomes fleshly, and rises in\ninsurrection against conjugial love, and destroys it. Hence comes the\nopposition of adultery and marriage.\n\n481. That it may be further known how gross is the stupidity of this\nage, in that those who have the reputation of wisdom do not see any sin\nin adultery, as was discovered by the angels (see just above, n. 478), I\nwill here add the following MEMORABLE RELATION. There were certain\nspirits who, from a habit they had acquired in the life of the body,\ninfested me with peculiar cunning, and this they did by a sottish and as\nit were waving influx, such as is usual with well-disposed spirits; but\nI perceived that they employed craftiness and similar means, to the\nintent that they might engage attention and deceive. At length I entered\ninto conversation with one of them who, it was told me, had while he\nlived in the world been the general of an army: and as I perceived that\nin the ideas of his thought there was a lascivious principle, I\nconversed with him by representatives in the spiritual language which\nfully expresses what is intended to be said, and even several things in\na moment. He said that, in the life of the body in the former world, he\nhad made no account of adulteries: but it was granted me to tell him,\nthat adulteries are wicked, although from the delight attending them,\nand from the persuasion thence resulting, they appear to the adulterer\nas not wicked but allowable; which also he might know from this\nconsideration, that marriages are the seminaries of the human race, and\nthence also the seminaries of the heavenly kingdom, and therefore that\nthey ought not to be violated, but to be accounted holy; also from this\nconsideration, that he ought know, as being in the spiritual world, and\nin a state of perception, that conjugial love descends from the Lord\nthrough heaven, and that from that love, as a parent, is derived mutual\nlove, which is the main support of heaven; and further from this\nconsideration, that adulterers, whenever they only approach the heavenly\nsocieties, are made sensible of their own stench, and throw themselves\nheadlong thence towards hell: at least he might know, that to violate\nmarriages is contrary to the divine laws, to the civil laws of all\nkingdoms, also to the genuine light of reason, and thereby to the right\nof nations, because contrary to order both divine and human; not to\nmention other considerations. But he replied, that he entertained no\nsuch thoughts in the former life: he wished to reason whether the case\nwas so or not; but he was told that truth does not admit of reasonings,\nsince they favor the delights of the flesh against those of the spirit,\nthe quality of which latter delights he was ignorant of; and that he\nought first to think about the things which I had told him, because they\nare true; or to think from the well-known maxim, that no one should do\nto another what he is unwilling another should do to him; and thus, if\nany one had in such a manner violated his wife, whom he had loved, as is\nthe case in the beginning of every marriage, and he had then been in a\nstate of wrath, and had spoken from that state, whether he himself also\nwould not then have detested adulteries, and being a man of strong\nparts, would not have confirmed himself against them more than other\nmen, even to condemning them to hell; and being the general of an army,\nand having brave companions, whether he would not, in order to prevent\ndisgrace, either have put the adulterer to death, or have driven the\nadulteress from his house.\n\n482. III. DUPLICATE ADULTERY IS THAT OF A HUSBAND WITH ANOTHER'S WIFE,\nOR OF A WIFE WITH ANOTHER'S HUSBAND. This adultery is called duplicate,\nbecause it is committed by two, and on each side the marriage-covenant\nis violated; wherefore also it is twofold more grievous than the former.\nIt was said above, n. 480, that the conjugial love of one man with one\nwife, after engagement and covenant, unites their souls, and that such\nunion is that very love in its origin; and that this origin is closed\nand stopped up by adultery, as the source and stream of a fountain. That\nthe souls of two unite themselves together, when love to the sex is\nconfined to one of the sex, which is the case when a maiden engages\nherself wholly to a youth, and on the other hand a youth engages himself\nwholly to a maiden, is clearly manifest from this consideration, that\nthe lives of both unite themselves, consequently their souls, because\nsouls are the first principles of life. This union of souls can only\ntake place in monogamical marriages, or those of one man with one wife,\nbut not in polygamical marriages, or those of one man with several\nwives; because in the latter case the love is divided, in the former it\nis united. The reason why conjugial love in its supreme abode is\nspiritual, holy, and pure, is because the soul of every man from its\norigin is celestial; wherefore it receives influx immediately from the\nLord, for it receives from him the marriage of love and wisdom, or of\ngood and truth; and this influx makes him a man, and distinguishes him\nfrom the beasts. From this union of souls, conjugial love, which is\nthere in its spiritual sanctity and purity, flows down into the life of\nthe whole body, and fills with blessed delights, so long as its channel\nremains open; which is the case with those who are made spiritual by the\nLord. That nothing but adultery closes and stops up this abode of\nconjugial love, thus its origin or fountain and its channel, is evident\nfrom the Lord's words, that it is not lawful to put away a wife and\nmarry another, except on account of adultery: Matt. xix. 3-9; and also\nfrom what is said in the same passage, that he that marries her that is\nput away commits adultery, verse 9. When therefore, as was said above,\nthat pure and holy fountain is stopped up, it is clogged about with\nfilthiness of sundry kinds, as a jewel with ordure, or bread with vomit;\nwhich things are altogether opposite to the purity and sanctity of that\nfountain, or of conjugial love: from which opposition comes conjugial\ncold, and according to this cold is the lascivious voluptuousness of\nadulterous love, which consumes itself of its own accord. The reason why\nthis is an evil of sin is because the holy principle is covered and\nthereby its channel into the body is obstructed, and in the place\nthereof a profane principle succeeds, and its channel into the body is\nopened, whence a man from celestial becomes infernal.\n\n483. To the above I will add some particulars from the spiritual world,\nwhich are worthy to be recorded. I have been informed in that world,\nthat some married men are inflamed with the lust of committing whoredom\nwith maidens or virgins; some with those who are not maidens but\nharlots; some with married women or wives; some with women of the above\ndescription who are of noble descent; and some with such as are not of\nnoble descent: that this is the case, was confirmed to me by several\ninstances from the various kingdoms in that world. While I was\nmeditating concerning the variety of such lusts, I asked whether there\nare any who find all their delight with the wives of others, and none\nwith unmarried women? Wherefore to convince me that there are some such\nspirits, several were brought to me from a certain kingdom, who were\nobliged to speak according to their libidinous principles. These\ndeclared that it was, and still is their sole pleasure and delight to\ncommit whoredom with the wives of others; and that they look out for\nsuch as are beautiful, and hire them for themselves at a great price\naccording to their wealth, and in general bargain about the price with\nthe wife alone. I asked, why they do not hire for themselves unmarried\nwomen? They said, that they consider this would be cheap and worthless,\nand therefore undelightful to them. I asked also, whether those wives\nafterwards return to their husbands and live with them? They replied,\nthat they either do not return, or they return cold, having become\ncourtezans. Afterwards I asked them seriously, whether they ever\nthought, or now think, that this is twofold adultery, because they\ncommit this at the time they have wives of their own, and that such\nadultery deprives a man of all spiritual good? But at this several who\nwere present laughed, saying, \"What is spiritual good?\" Nevertheless I\nwas still urgent, and said, \"What is more detestable than for a man to\nmix his soul with the soul of a husband in his wife? Do you not know,\nthat the soul of a man is in his seed?\" Hereupon they turned themselves\naway and muttered, \"What harm can this do her?\" At length I said,\n\"Although you do not fear divine laws, do you not fear civil laws?\" They\nreplied, \"No, we only fear certain of the ecclesiastical order; but we\nconceal this in their presence; and if we cannot conceal it, we keep\nupon good terms with them.\" I afterwards saw the former divided into\ncompanies, and some of the latter cast into hell.\n\n484. IV. TRIPLICATE ADULTERY IS WITH RELATIONS BY BLOOD. This adultery\nis called triplicate, because it is threefold more grievous than the two\nformer. The relations, or remains of the flesh, which are not to be\napproached, are mentioned in Levit. xviii. 6-18. There are internal and\nexternal reasons why these adulteries are threefold more grievous than\nthe two above-mentioned: the internal reasons are grounded in the\ncorrespondence of those adulteries with the violation of spiritual\nmarriage, which is that of the Lord and the church, and thence of good\nand truth; and the external reasons are for the sake of guards, to\nprevent a man's becoming a beast. We have no leisure, however, to\nproceed to the further disclosure of these reasons.\n\n485. V. THERE ARE FOUR DEGREES OF ADULTERIES, ACCORDING TO WHICH THEY\nHAVE THEIR PREDICATIONS, THEIR CHARGES OF BLAME, AND AFTER DEATH THEIR\nIMPUTATIONS. These degrees are not genera, but enter into each genus,\nand cause its distinctions between more and less evil or good; in the\npresent case, deciding whether adultery of every genus from the nature\nof the circumstances and contingencies, is to be considered milder or\nmore grievous. That circumstances and contingencies vary every thing is\nwell known. Nevertheless things are considered in one way by a man from\nhis rational light, in another by a judge from the law, and in another\nby the Lord from the state of a man's mind: wherefore we mention\npredications, charges of blame, and after death imputations; for\npredications are made by a man according to his rational light, charges\nof blame are made by a judge according to the law, and imputations are\nmade by the Lord according to the state of the man's mind. That these\nthree differ exceedingly from each other, may be seen without\nexplanation: for a man, from rational conviction according to\ncircumstances and contingencies, may acquit a person, whom a judge, when\nhe sits in judgement, cannot acquit from the law: and also a judge may\nacquit a person, who after death is condemned. The reason of this is,\nbecause a judge gives sentence according to the actions done, whereas\nafter death every one is judged according to the intentions of the will\nand thence of the understanding, and according to the confirmations of\nthe understanding and thence of the will. These intentions and\nconfirmations a judge does not see; nevertheless each judgement is just;\nthe one for the sake of the good of civil society, the other for the\nsake of the good of heavenly society.\n\n486. VI. ADULTERIES OF THE FIRST DEGREE ARE ADULTERIES OF IGNORANCE,\nWHICH ARE COMMITTED BY THOSE WHO CANNOT AS YET, OR CANNOT AT ALL,\nCONSULT THE UNDERSTANDING, AND THENCE CHECK THEM. All evils, and thus\nalso all adulteries, viewed in themselves, are at once of the internal\nand the external man; the internal intends them, and the external does\nthem; such therefore as the internal man is in the deeds done by the\nexternal, such are the deeds viewed in themselves: but since the\ninternal man with his intention, does not appear before man, every one\nmust be judged in a human court from deeds and words according to the\nlaw in force and its provisions: the interior sense of the law is also\nto be regarded by the judge. But to illustrate the case by example: if\nadultery be committed by a youth, who does not as yet know that adultery\nis a greater evil than fornication; if the like be committed by a very\nsimple man; if it be committed by a person who is deprived by disease of\nthe full powers of judgement; or by a person, as is sometimes the case,\nwho is delirious by fits, and is at the time in a state of actual\ndelirium; yet further, if it be committed in a fit of insane\ndrunkenness, and so forth, it is evident, that in such cases, the\ninternal man, or mind, is not present in the external, scarcely any\notherwise than in an irrational person. Adulteries in these instances\nare predicated by a rational man according to the above circumstances;\nnevertheless the perpetrator is charged with blame by the same rational\nman as a judge, and is punished by the law; but after death those\nadulteries are imputed according to the presence, quality, and faculty\nof understanding in the will of the perpetrators.\n\n487. VII. IN SUCH CASES ADULTERIES ARE MILD. This is manifest from what\nwas said just above, n. 486, without further confirmation; for it is\nwell known that the quality of every deed and in general the quality of\nevery thing, depends upon circumstances, and which mitigate or aggravate\nit; but adulteries of this degree are mild at the first times of their\ncommission; and also remain mild so far as the offending party of either\nsex, in the future course of life, abstains from them for these\nreasons;--because they are evils against God, or against the neighbour,\nor against the goods of the state, and because, in consequence of their\nbeing such evils, they are evils against reason; but on the other hand,\nif they are not abstained from for one of the abovementioned reasons,\nthey are reckoned amongst grievous adulteries; thus it is according to\nthe divine law, Ezek. xviii, 21, 22, 24, and in other places: but they\ncannot, from the above circumstances, be pronounced either blameless or\nculpable, or be predicated and judged as mild or grievous, because they\ndo not appear before man, neither are they within the province of his\njudgement; wherefore it is meant, that after death they are so accounted\nor imputed.\n\n488. VIII. ADULTERIES OF THE SECOND DEGREE ARE ADULTERIES OF LUST, WHICH\nARE COMMITTED BY THOSE WHO INDEED ARE ABLE TO CONSULT THE UNDERSTANDING,\nBUT FROM ACCIDENTAL CAUSES AT THE MOMENT ARE NOT ABLE. There are two\nthings which, in the beginning, with every man who from natural is made\nspiritual, are at strife together, which are commonly called the spirit\nand the flesh; and since the love of marriage is of the spirit, and the\nlove of adultery is of the flesh, in such case there is also a combat\nbetween those loves. If the love of marriage conquers, it gains dominion\nover and subjugates the love of adultery, which is effected by its\nremoval; but if it happens that the lust of the flesh is excited to a\nheat greater than what the spirit can control from reason, it follows\nthat the state is inverted, and the heat of lust infuses allurements\ninto the spirit, to such a degree, that it is no longer master of its\nreason, and thence of itself: this is meant by adulteries of the second\ndegree, which are committed by those who indeed are able to consult the\nunderstanding, but by reason of accidental causes at the moment are not\nable. But the matter may be illustrated by particular cases; as in case\na meretricious wife by her craftiness captivates a man's mind\n(_animum_), enticing him into her chamber, and inflaming his passions to\nsuch a degree as to leave him no longer master of his judgement; and\nespecially if, at the same time, she also threatens to expose him if he\ndoes not consent: in like manner, in case any meretricious wife is\nskilled in deceitful allurements, or by powerful stimulants inflames the\nman to such a degree, that the raging lust of the flesh deprives the\nunderstanding of the free use of reason: in like manner, in case a man,\nby powerful enticements, so far works upon another's wife, as to leave\nher no longer mistress of herself, by reason of the fire kindled in her\nwill; besides other like cases. That these and similar accidental\ncircumstances lessen the grievousness of adultery, and give a milder\nturn to the predications of the blame thereof in favor of the party\nseduced, is agreeable to the dictates and conclusions of reason. The\nimputation of this degree of adultery comes next to be treated of.\n\n489. IX. ADULTERIES COMMITTED BY SUCH PERSONS ARE IMPUTATORY, ACCORDING\nAS THE UNDERSTANDING AFTERWARDS FAVORS THEM OR NOT. So far as the\nunderstanding favors evils, so far a man appropriates them to himself\nand makes them his own. Favor implies consent; and consent induces in\nthe mind a state of the love of them: the case is the same with\nadulteries, which in the beginning were committed without the consent of\nthe understanding, and are favored: the contrary comes to pass if they\nare not favored. The reason of this is, because evils or adulteries,\nwhich are committed in the blindness of the understanding, are committed\nfrom the concupiscence of the body; and such evils or adulteries have a\nnear resemblance to the instincts of beasts: with man (_homo_) indeed\nthe understanding is present, while they are committing, but in a\npassive or dead potency and not in active and living potency. From these\nconsiderations it follows of course, that such things are not imputed,\nexcept so far as they are afterwards favored or not. By imputation we\nhere mean accusation after death, and hence judication, which takes\nplace according to the state of a man's spirit: but we do not mean\ninculpation by a man before a judge; for this does not take place\naccording to the state of a man's spirit, but of his body in the deed;\nand unless there was a difference herein, those would be acquitted after\ndeath who are acquitted in the world, and those would be condemned who\nare condemned in the world; and thus the latter would be without any\nhope of salvation.\n\n490. X. ADULTERIES OF THE THIRD DEGREE ARE ADULTERIES OF THE REASON,\nWHICH ARE COMMITTED BY THOSE WHO WITH THE UNDERSTANDING CONFIRM\nTHEMSELVES IN THE PERSUASION THAT THEY ARE NOT EVILS OF SIN. Every man\nknows that there exist such principles as the will and the\nunderstanding; for in his common speaking he says, \"This I will, and\nthis I understand;\" but still he does not distinguish them, but makes\nthe one the same as the other; because he only reflects upon the things\nwhich belong to the thought grounded in the understanding, and not upon\nthose which belong to the love grounded in the will; for the latter do\nnot appear in light as the former. Nevertheless, he that does not\ndistinguish between the will and the understanding, cannot distinguish\nbetween evils and goods, and consequently he must remain in entire\nignorance concerning the blame of sin. But who does not know that good\nand truth are two distinct principles, like love and wisdom? and who\ncannot hence conclude, while he is in rational illumination, that there\nare two faculties in man, which distinctly receive and appropriate to\nthemselves those principles, and that the one is the will and the other\nthe understanding, by reason that what the will receives and reproduces\nis called good, and what the understanding receives is called truth; for\nwhat the will loves and does, is called truth, and what the\nunderstanding perceives and thinks, is called truth? Now as the marriage\nof good and truth was treated of in the first part of this work, and in\nthe same place several considerations were adduced concerning the will\nand the understanding, and the various attributes and predicates of\neach, which, as I imagine, are also perceived by those who had not\nthought at all distinctly concerning the understanding and the will,\n(for human reason is such, that it understands truths from the light\nthereof, although it has not heretofore distinguished them); therefore,\nin order that the distinctions of the understanding and the will may be\nmore clearly perceived, I will here mention some particulars on the\nsubject, that it may be known what is the quality of adulteries of the\nreason and the understanding, and afterwards what is the quality of\nadulteries of the will. The following points may serve to illustrate the\nsubject: 1. That the will of itself does nothing; but whatever it does,\nit does by the understanding. 2. On the other hand also, that the\nunderstanding alone of itself does nothing; but whatever it does, it\ndoes from the will. 3. That the will flows into the understanding but\nnot the understanding into the will; yet that the understanding teaches\nwhat is good and evil, and consults with the will, that out of those two\nprinciples it may choose and do what is pleasing to it. 4. That after\nthis there is effected a twofold conjunction; one, in which the will\nacts from within, and the understanding from without; the other in which\nthe understanding acts from within, and the will from without: thus are\ndistinguished the adulteries of the reason, which are here treated of,\nfrom the adulteries of the will, which are next to be treated of. They\nare distinguished, because one is more grievous than the other; for the\nadultery of the reason is less grievous than that of the will; because\nin adultery of the reason, the understanding acts from within, and the\nwill from without; whereas in adultery of the will, the will acts from\nwithin, and the understanding from without; and the will is the man\nhimself, and the understanding is the man as grounded in the will; and\nthat which acts within has dominion over that which acts without.\n\n491. XI. THE ADULTERIES COMMITTED BY SUCH PERSONS ARE GRIEVOUS, AND ARE\nIMPUTED TO THEM ACCORDING TO CONFIRMATIONS. It is the understanding\nalone that confirms, and when it confirms, it engages the will to its\nparty, and sets it about itself, and thus compels it to compliance.\nConfirmations are affected by reasonings, which the mind seizes for its\nuse, deriving them either from its superior region or from its inferior;\nif from the superior region, which communicates with heaven, it confirms\nmarriages and condemns adulteries; but if from the inferior region,\nwhich communicates with the world, it confirms adulteries and makes\nlight of marriages. Every one can confirm evil just as well as good; in\nlike manner what is false and what is true; and the confirmation of evil\nis perceived with more delight than the confirmation of good, and the\nconfirmation of what is false appears with greater lucidity than the\nconfirmation of what is true. The reason of this is, because the\nconfirmation of what is evil and false derives its reasonings from the\ndelights, the pleasures, the appearances, and the fallacies of the\nbodily senses; whereas the confirmation of what is good and true derives\nits reasons from the region above the sensual principles of the body.\nNow, since evils and falses can be confirmed just as well as goods and\ntruths, and since the confirming understanding draws the will to its\nparty, and the will together with the understanding forms the mind, it\nfollows that the form of the human mind is according to confirmations,\nbeing turned to heaven if its confirmations are in favor of marriage,\nbut to hell if they are in favor of adulteries; and such as the form of\na man's mind is such is his spirit; consequently such is the man. From\nthese considerations then it is evident, that adulteries of this degree\nafter death are imputed according to confirmations.\n\n492. XII. THE ADULTERIES OF THE FOURTH DEGREE ARE ADULTERIES OF THE WILL\nWHICH ARE COMMITTED BY THOSE WHO MAKE THEM LAWFUL AND PLEASING, AND WHO\nDO NOT THINK THEM OF IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDING\nRESPECTING THEM. These adulteries are distinguished from the foregoing\nfrom their origins. The origin of these adulteries is from the depraved\nwill connate to man, or from hereditary evil, which a man blindly obeys\nafter he is capable of exercising his own judgement, not at all\nconsidering whether they are evils or not; wherefore it is said, that he\ndoes not think them of importance enough to consult the understanding\nrespecting them: but the origin of the adulteries which are called\nadulteries of reason, is from a perverse understanding; and these\nadulteries are committed by those who confirm themselves in the\npersuasion that they are not evils of sin. With the latter adulterers,\nthe understanding is the principal agent; with the former the will. The\ndistinctions in these two cases do not appear to any man in the natural\nworld; but they appear plainly to the angels in the spiritual world. In\nthe latter world all are in general distinguished according to the evils\nwhich originate in the will and in the understanding, and which are\naccepted and appropriated; they are also separated in hell according to\nthose evils: those who are in evil from the understanding, dwell there\nin front, and are called satans; but those who are in evil from the\nwill, dwell at the back, and are called devils. It is on account of this\nuniversal distinction that mention is made in the Word of satan and the\ndevil. With those wicked ones, and also those adulterers, who are called\nsatans, the understanding is the principal agent; but with those who are\ncalled devils, the will is the principal agent. It is not however\npossible to explain these distinctions, so as to render them visible to\nthe understanding, unless the distinctions of the will and the\nunderstanding be first known; and also unless a description be given of\nthe formation of the mind from the will by the understanding, and of its\nformation from the understanding by the will. The knowledge of these\nsubjects is necessary, before the distinctions above-mentioned can be\nseen by reason; but to express this knowledge on paper would require a\nvolume.\n\n493. XIII. THE ADULTERIES COMMITTED BY THESE PERSONS ARE EXCEEDINGLY\nGRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE, AND REMAIN IN\nTHEM AS GUILT. The reason why they are exceedingly grievous, and more\ngrievous than the foregoing, is, because in them the will is the\nprincipal agent, whereas in the foregoing the understanding is the\nprincipal agent, and a man's life essentially is his will, and formally\nis his understanding: the reason of this is, because the will acts in\nunity with the love, and love is the essence of a man's life, and forms\nitself in the understanding by such things as are in agreement with it:\nwherefore the understanding viewed in itself is nothing but a form of\nthe will; and since love is of the will, and wisdom of the\nunderstanding, therefore wisdom is nothing but a form of love; in like\nmanner truth is nothing but a form of good. That which flows from the\nvery essence of a man's life, thus which flows from his will or his\nlove, is principally called purpose; but that which flows from the form\nof his life, thus from the understanding and its thought is called\nintention. Guilt also is principally predicated of the will: hence comes\nthe common observation, that everyone has the guilt of evil from\ninheritance, but that the evil is from the man. Hence these adulteries\nof the fourth degree are imputed as evils of purpose, and remain in as\nguilt.\n\n494. XIV. ADULTERIES OF THE THIRD AND FOURTH DEGREES ARE EVILS OF SIN,\nACCORDING TO THE QUANTITY AND QUALITY OF UNDERSTANDING AND WILL IN THEM,\nWHETHER THEY ARE ACTUALLY COMMITTED OR NOT. That adulteries of the\nreason or the understanding, which are of the third degree, and\nadulteries of the will, which are of the fourth, are grievous,\nconsequently evils of sin, according to the quality of the understanding\nand of the will in them, may be seen from the comment above concerning\nthem, n. 490-493. The reason of this is, because a man (_homo_) is a man\nby virtue of the will and the understanding; for from these two\nprinciples exist not only all the things which are done in the mind, but\nalso all those which are done in the body. Who does not know, that the\nbody does not act of itself, but the will by the body? also that the\nmouth does not speak of itself, but the thought by the mouth? Wherefore\nif the will were to be taken away, action would instantly be at a stand,\nand if thought were to be taken away, the speech of the mouth would\ninstantly cease. Hence it is clearly manifest, that adulteries which are\nactually committed, are grievous according to the quantity and quality\nof the understanding of the will in them. That they are in like manner\ngrievous, if the same are not actually committed, appears from the\nLord's words: _It was said by them of old time, Thou shalt not commit\nadultery; but I say unto you, that if any one hath looked at another's\nwoman, to lust after her, he hath already committed adultery with her in\nheart_; Matt. v. 27, 28: to commit adultery in the heart is to commit it\nin the will. There are many reasons which operate to prevent an\nadulterer's being an adulterer in act, while he is still so in will and\nunderstanding: for there are some who abstain from adulteries as to act\nthrough fear of the civil law and its penalties; through fear of the\nloss of reputation and thence of honor; through fear of disease thence\narising; through fear of quarrels at home on the part of a wife, and the\nconsequent loss of tranquillity; through fear of revenge on the part of\nthe husband and the next of kin; thus also through fear of being beaten\nby the servants; through poverty or avarice; through imbecility arising\nfrom disease, from abuse, from age, or from impotence, and consequent\nshame: if any one restrains himself from actual adulteries, under the\ninfluence of these and like reasons, and yet favors them in his will and\nunderstanding, he is still an adulterer: for he believes nevertheless\nthat they are not sins, and he does not make them unlawful before God in\nhis spirit; and thus he commits them in spirit, although not in body\nbefore the world; wherefore after death, when he becomes a spirit, he\nspeaks openly in favor of them.\n\n495. XV. ADULTERIES GROUNDED IN PURPOSE OF THE WILL, AND ADULTERIES\nGROUNDED IN CONFIRMATION OF THE UNDERSTANDING, RENDER MEN NATURAL,\nSENSUAL, AND CORPOREAL. A man (_homo_) is a man, and is distinguished\nfrom the beasts, by this circumstance, that his mind is distinguished\ninto three regions, as many as the heavens are distinguished into: and\nthat he is capable of being elevated out of the lowest region into the\nnext above it, and also from this into the highest, and thus of becoming\nan angel of one heaven, and even of the third: for this end, there has\nbeen given to man a faculty of elevating the understanding thitherto;\nbut if the love of his will is not elevated at the same time, he does\nnot become spiritual, but remains natural: nevertheless he retains the\nfaculty of elevating the understanding. The reason why he retains this\nfaculty is, that he may be reformed; for he is reformed by the\nunderstanding: and this is effected by the knowledges of good and truth,\nand by a rational intuition grounded therein, if he views those\nknowledges rationally, and lives according to them, then the love of the\nwill is elevated at the same time, and in that degree the human\nprinciple is perfected, and the man becomes more and more a man. It is\notherwise if he does not live according to the knowledges of good and\ntruth: in this case the love of his will remains natural, and his\nunderstanding by turns becomes spiritual: for it raises itself upwards\nalternately, like an eagle, and looks down upon what is of its love\nbeneath; and when it sees this, it flies down to it, and conjoins itself\nwith it: if therefore it loves the concupiscences of the flesh, it lets\nitself down to these from its height, and in conjunction with them,\nderives delight to itself from their delights; and again in quest of\nreputation, that it may be believed wise, it lifts itself on high, and\nthus rises and sinks by turns, as was just now observed. The reason why\nadulterers of the third and fourth degree, who are such as from purpose\nof the will and continuation of the understanding have made themselves\nadulterers, are absolutely natural, and progressively become sensual and\ncorporeal, is, because they have immersed the love of their will, and\ntogether with it their understanding, in the impurities of adulterous\nlove, and are delighted therewith, as unclean birds and beasts are with\nstinking and dunghill filth as with dainties and delicacies: for the\neffluvia arising from their flesh fill the recesses of the mind with\ntheir dregs, and cause that the will, perceives nothing more dainty and\ndesirable. It is these who after death become corporeal spirits, and\nfrom whom flow the unclean things of hell and the church, spoken of\nabove n. 430, 431.\n\n496. There are three degrees of the natural man; in the first degree are\nthose who love only the world, placing their heart on wealth; these are\nproperly meant by the natural: in the second degree are those who love\nonly the delights of the senses, placing their heart on every kind of\nluxury and pleasure; these are properly meant by the sensual: in the\nthird degree are those who love only themselves, placing their heart on\nthe quest of honor; these are properly meant by the corporeal, because\nthey immerse all things of the will, and consequently of the\nunderstanding, in the body, and look backward at themselves from others,\nand love only what belongs to themselves: but the sensual immerse all\nthings of the will and consequently of the understanding in the\nallurements and fallacies of the senses, indulging in these alone;\nwhereas the natural pour forth into the world all things of the will and\nunderstanding, covetously and fraudulently acquiring wealth, and\nregarding no other use therein and thence but that of possession. The\nabove-mentioned adulteries change men in these degenerate degrees, one\ninto this, another into that, each according to his favorite taste for\nwhat is pleasurable, in which taste his peculiar genius is grounded.\n\n497. XVI. AND THIS TO SUCH A DEGREE THAT AT LENGTH THEY REJECT FROM\nTHEMSELVES ALL THINGS OF THE CHURCH AND OF RELIGION. The reason why\ndetermined and continued adulterers reject from themselves all things of\nthe church and religion is, because the love of marriage and the love of\nadultery are opposite, n. 425, and the love of marriage acts in unity\nwith the church and religion; see n. 130, and throughout the former\npart; hence the love of adultery, as being opposite, acts in unity with\nthose things which are contrary to the church. A further reason why\nthose adulterers reject from themselves all things of the church and of\nreligion, is, because the love of marriage and the love of adultery are\nopposite, as the marriage of good and truth is opposite to the\nconnection of evil and the false: see n. 427, 428; and the marriage of\ngood and truth constitutes the church, whereas the connection of evil\nand the false constitutes the anti-church. A further reason why those\nadulterers reject from themselves all things of the church and of\nreligion, is because the love of marriage and the love of adultery are\nas opposite as heaven and hell, n. 429; and in heaven there is the love\nof all things of the church, whereas in hell there is hatred against\nthem. A further reason why those adulterers reject from themselves all\nthings of the church and of religion, is, because, their delights\ncommence from the flesh, and are of the flesh also in the spirit, n.\n440, 441; and the flesh is contrary to the spirit, that is, contrary to\nthe spiritual things of the church: hence also the delights of\nadulterous love are called the pleasures of insanity. If you desire\ndemonstration in this case, go, I pray, to those whom you know to be\nsuch adulterers, and ask them privately, what they think concerning God,\nthe church, and eternal life, and you will hear. The genuine reason is,\nbecause as conjugial love opens the interiors of the mind; and thereby\nelevates them above the sensual principles of the body, even into the\nlight and heat of heaven, so, on the other hand, the love of adultery\ncloses the interiors of the mind, and thrusts down the mind itself, as\nto its will, into the body, even into all things which its flesh lusts\nafter; and the deeper it is so thrust down, the further it is removed\nand set at a distance from heaven.\n\n498. XVII. NEVERTHELESS THEY HAVE THE POWERS OF HUMAN RATIONALITY LIKE\nOTHER MEN. That the natural man, the sensual, and the corporeal, is\nequally rational, in regard to understanding, as the spiritual man, has\nbeen proved to me from satans and devils arising by leave out of hell,\nand conversing with angelic spirits in the world of spirits; concerning\nwhom, see the MEMORABLE RELATIONS throughout; but as the love of the\nwill makes the man, and this love draws the understanding into consent,\ntherefore such are not rational except in a state removed from the love\nof the will; when they return again into this love, they are more\ndreadfully insane than wild beasts. But a man, without the faculty of\nelevating the understanding above the love of the will, would not be a\nman but a beast; for a beast does not enjoy that faculty; consequently\nneither would he be able to choose any thing, and from choice to do what\nis good and expedient, and thus he would not be in a capacity to be\nreformed, and to be led to heaven, and to live for ever. Hence it is,\nthat determined and confirmed adulterers, although they are merely\nnatural, sensual, and corporeal, still enjoy, like other men, the powers\nof understanding or rationality: but when they are in the lust of\nadultery, and think and speak from that lust concerning it, they do not\nenjoy that rationality; because then the flesh acts on the spirit, and\nnot the spirit on the flesh. It is however to be observed, that these at\nlength after death become stupid; not that the faculty of growing wise\nis taken away from them, but that they are unwilling to grow wise,\nbecause wisdom is undelightful to them.\n\n499. XVIII. BUT THEY USE THAT RATIONALITY WHILE THEY ARE IN EXTERNALS,\nBUT ABUSE IT WHILE THEY ARE IN INTERNALS. They are in externals when\nthey converse abroad and in company, but in their internals when at home\nor with themselves. If you wish, make the experiment; bring some person\nof this character, as, for example, one of the order called Jesuits, and\ncause him to speak in company, or to teach in a temple, concerning God,\nthe holy things of the church, and heaven and hell, and you will hear\nhim a more rational zealot than any other; perhaps also he will force\nyou to sighs and tears for your salvation; but take him into your house,\npraise him excessively, call him the father of wisdom, and make yourself\nhis friend, until he opens his heart, and you will hear what he will\nthen preach concerning God, the holy things of the church, and heaven\nand hell,--that they are mere fancies and delusions, and thus bonds\ninvented for souls, whereby great and small, rich and poor, may be\ncaught and bound, and kept under the yoke of their dominion. Let these\nobservations suffice for illustration of what is meant by natural men,\neven to corporeal, enjoying the powers of human rationality like others,\nand using it when they are in externals, but abusing it when in their\ninternals. The conclusion to be hence deduced is, that no one is to be\njudged of from the wisdom of his conversation, but of his life in union\ntherewith.\n\n       *       *       *       *       *\n\n500. To the above I will add the following MEMORABLE RELATION. On a\ncertain time in the spiritual world I heard a great tumult: there were\nsome thousands of people gathered together, who cried out, LET THEM BE\nPUNISHED, LET THEM BE PUNISHED: I went nearer, and asked what the cry\nmeant? A person that was separate from the crowd, said to me, \"They are\nenraged against three priests, who go about and preach every where\nagainst adulterers, saying, that adulterers have no acknowledgement of\nGod, and that heaven is closed to them and hell open; and that in hell\nthey are filthy devils, because they appear there at a distance like\nswine wallowing in mire, and that the angels of heaven abominate them.\"\nI inquired, \"Where are the priests? and why is there such a vociferation\non that account?\" He replied, \"The three priests are in the midst of\nthem, guarded by attendants; and those who are gathered together are of\nthose who believe adulteries not to be sins, and who say, that\nadulterers have an acknowledgement of God equally with those who keep to\ntheir wives. They are all of them from the Christian world; and the\nangels have been to see how many there were there who believe adulteries\nto be sins; and out of a thousand they did not find a hundred.\" He then\ntold me that the nine hundred say concerning adulteries, \"Who does not\nknow that the delight of adultery is superior to the delight of\nmarriage; that adulterers are in continual heat, and thence in alacrity,\nindustry, and active life, superior to those who live with only one\nwoman; and that on the other hand, love with a married partner grows\ncold, and sometimes to such a degree, that at length scarce a single\nexpression or act of fellowship with her is alive; that it is otherwise\nwith harlots; that the mortification of life with a wife, arising from\ndefect of ability, is recruited and vivified by adulteries; and is not\nthat which recruits and vivifies of more consequence than that which\nmortifies? What is marriage but allowed adultery? Who knows any\ndistinction between them? Can love be forced? and yet love with a wife\nis forced by a covenant and laws. Is not love with a married partner the\nlove of the sex, which is so universal that it exists even among birds\nand beasts? What is conjugial love but the love of the sex? and the love\nof the sex is free with every woman. The reason why civil laws are\nagainst adulteries is, because lawgivers have believed that to prohibit\nadultery was connected with the public good; and yet lawgivers and\njudges sometimes commit adultery, and say among themselves, 'Let him\nthat is without sin cast the first stone.' Who does not know that the\nsimple and religious alone believe adulteries to be sins, and that the\nintelligent think otherwise, who like us view them by the light of\nnature? Are not adulteries as prolific as marriages? Are not\nillegitimate children as alert and qualified for the discharge of\noffices and employments as the legitimate? Moreover families, otherwise\nbarren, are provided with offspring; and is not this an advantage and\nnot a loss? What harm can come to a wife from admitting several rivals?\nAnd what harm can come to a man? To say that it brings disgrace upon a\nman, is a frivolous idea grounded in mere fancy. The reason why adultery\nis against the laws and statutes of the church, is owing to the\necclesiastic order for the sake of power; but what have theological and\nspiritual things to do with a delight merely corporeal and carnal? Are\nnot there instances of adulterous presbyters and monks? and are they\nincapable on that account of acknowledging and worshipping God? Why\ntherefore do those three priests preach that adulterers have no\nacknowledgement of God? We cannot endure such blasphemies; wherefore let\nthem be judged and punished.\" Afterwards I saw that they called judges,\nwhom they requested to pass sentence of punishment upon them: but the\njudges said, \"This is no part of our jurisdiction; for the point in\nquestion is concerning the acknowledgement of God, and concerning sin,\nand thus concerning salvation and damnation; and sentence in these cases\nmust come from heaven: but we will suggest a method to you, whereby you\nmay know whether these three priests have preached truths. There are\nthree places which we judges know, where such points are examined and\nrevealed in a singular manner: One place is, where a way into heaven is\nopen to all; but when they come into heaven, they themselves perceive\ntheir own quality as to the acknowledgement of God: the second is, where\nalso a way is open into heaven; but no one can enter into that way\nunless he has heaven in himself: and the third is where there is a way\nto hell; and those who love infernal things enter that way of their own\naccord, because from delight. We judges charge all to go to those places\nwho require judgement from us concerning heaven and hell.\" On hearing\nthis, those who were gathered together, said, \"Let us go to those\nplaces;\" and while they were going to the first, where a way into heaven\nis open to all, it suddenly became dark; wherefore some of them lighted\ntorches and carried them before. The judges who were with them said,\n\"This happens to all who go to the first place; as they approach, the\nfire of the torches becomes more dim, and is extinguished in that place\nby the light of heaven flowing in, which is a sign that they are there;\nthe reason of this is, because at first heaven is closed to them, and\nafterwards is opened.\" They then came to that place, and when the\ntorches were extinguished of themselves, they saw a way tending\nobliquely upwards into heaven: this those entered who were enraged\nagainst the priests; among the first, these who were determined\nadulterers, after them those who were confirmed adulterers; and as they\nascended, the first cried out, \"Follow;\" and those who followed cried\nout, \"Make haste;\" and they pressed forward. After near an hour, when\nthey were all within in the heavenly society, there appeared a gulph\nbetween them and the angels; and the light of heaven above the gulph\nflowing into their eyes, opened the interiors of their minds, whereby\nthey were bound to speak as they interiorly thought; and then they were\nasked by the angels, whether they acknowledged that God is? The first,\nwho were determined adulterers, replied, \"What is God?\" And they looked\nat each other, and said, \"Which of you has seen him?\" The second, who\nwere confirmed adulterers, said, \"Are not all things of nature? What is\nthere above nature but the sun?\" And instantly the angels said to them,\n\"Depart from us; now you yourselves perceive that you have no\nacknowledgement of God: when you descend, the interiors of your mind\nwill be closed and its exteriors opened, and then you can speak against\nthe interiors, and say that God is. Be assured that as soon as a man\nactually becomes an adulterer, heaven is closed to him; and when heaven\nis closed, God is not acknowledged. Hear the reason; every filthy\nprinciple of hell is from adulterers, and it stinks in heaven like\nputrid mire of the streets.\" On hearing these things they turned\nthemselves and descended by three ways; and when they were below, the\nfirst and second groups conversing together said, \"The priests have\nconquered there; but we know that we can speak of God equally with them:\nand when we say that he is, do we not acknowledge him? The interiors and\nexteriors of the mind, of which the angels told us, are devised\nfictions. But let us go to the second place pointed out by the judges,\nwhere a way is open into heaven to those who have heaven in themselves,\nthus to those who are about to come into heaven.\" When they were come\nthither, a voice proceeded from that heaven, saying, \"Shut the gates;\nthere are adulterers at hand.\" Then suddenly the gates were shut, and\nthe keepers with sticks in their hands drove them away; and they\ndelivered the three priests, against whom they had been tumultuous, from\nthe hands of their keepers, and introduced them into heaven: and\ninstantly, when the gates were open for the priests, there issued from\nheaven upon the rebels the delightful principle of marriage, which, from\nits being chaste and pure, almost deprived them of animation; wherefore,\nfor fear of fainting away through suffocation, they hastened to the\nthird place, concerning which the judges said, that thence there was a\nway to hell; and instantly there issued from thence the delight of\nadultery, whereby those who were either determined or confirmed\nadulterers, were so vivified, that they descended as it were dancing,\nand there like swine immersed themselves in filth.\n\n       *       *       *       *       *\n\nON THE LUST OF DEFLORATION.\n\n501. The lusts treated of in the four following chapters, are not only\nlusts of adultery, but are more grievous than those since they exist\nonly from adulteries, being taken to after adulteries are become\nloathsome; as the lust of defloration, which is first treated of, and\nwhich cannot previously exist with any one; in like manner the lust of\nvarieties, the lust of violation, and the lust of seducing innocencies,\nwhich are afterwards treated of. They are called lusts, because\naccording to the quantity and quality of the lust for those things, such\nand so great is their appropriation. In reference specifically to the\nlust of defloration, its infamous villany shall be made manifest from\nthe following considerations: I. _The state of a maiden or undeflowered\nwoman before and after marriage._ II. _Virginity is the crown of\nchastity, and the certificate of conjugial love._ III. _Defloration,\nwithout a view to marriage as an end, is the villany of a robber._ IV.\n_The lot of those who have confirmed themselves in the persuasion that\nthe lust of defloration is not an evil of sin, after death is grievous._\nWe proceed to explain them.\n\n502. I. THE STATE OF A MAIDEN OR UNDEFLOWERED WOMAN BEFORE AND AFTER\nMARRIAGE. What is the quality of the state of a maiden, before she has\nbeen instructed concerning the various particulars of the conjugial\ntorch, has been made known to me by wives in the spiritual world, who\nhave departed out of the natural world in their infancy, and have been\neducated in heaven. They said, that when they arrived at a marriageable\nstate, from seeing conjugial partners they began to love the conjugial\nlife, but only for the end that they might be called wives, and might\nmaintain friendly and confidential society with one man; and also, that\nbeing removed from the house of obedience, they might become their own\nmistresses: they also said, that they thought of marriage only from the\nblessedness of mutual friendship and confidence with a husband, and not\nat all from the delight of any flame; but that their maiden state after\nmarriage was changed into a new one, of which they previously had not\nthe least knowledge: and they declared, that this was a state of the\nexpansion of all things of the life of their body from first principles\nto last, to receive the gifts of their husband, and to unite these gifts\nto their own life, that thus they might become his love and his wife;\nand that this state commenced from the moment of defloration, and that\nafter this the flame of love burned to the husband alone, and that they\nwere sensible of the heavenly delights of that expansion; and further,\nthat as each wife was introduced into this state by her own husband, and\nas it is from him, and thereby his in herself, it is altogether\nimpossible for her to love any other than him alone. From this account\nit was made manifest what is the quality of the state of maidens before\nand after marriage in heaven. That the state of maidens and wives on\nearth, whose first attachments prove successful, is similar to this of\nthe maidens in heaven, is no secret. What maiden can know that new state\nbefore she is in it? Inquire, and you will hear. The case is different\nwith those who before marriage catch allurement from being taught.\n\n503. II. VIRGINITY IS THE CROWN OF CHASTITY AND THE CERTIFICATE OF\nCONJUGIAL LOVE. Virginity is called the crown of chastity, because it\ncrowns the chastity of marriage: it is also the badge of chastity;\nwherefore the bride at the nuptials wears a crown on her head: it is\nalso a badge of the sanctity of marriage; for the bride, after the\nmaiden flower, gives and devotes herself wholly to the bridegroom, at\nthat time the husband, and the husband in his turn gives and devotes\nhimself wholly to the bride, at that time the wife. Virginity is also\ncalled the certificate of conjugial love, because a certificate has\nrelation to a covenant; and the covenant is, that love may unite them\ninto one man, or into one flesh. The men themselves also before marriage\nregard the virginity of the bride as a crown of her chastity, and as a\ncertificate of conjugial love, and as the very dainty from which the\ndelights of that love are about to commence and to be perpetuated. From\nthese and the foregoing considerations, it is manifest, that after the\nzone is taken away, and the virginity is sipped, a maiden becomes a\nwife, and if not a wife, she becomes a harlot; for the new state into\nwhich she is then introduced, is a state of love for her husband, and if\nnot for her husband, it is a state of lust.\n\n504. III. DEFLORATION, WITHOUT A VIEW TO MARRIAGE AS AN END, IS THE\nVILLANY OF A ROBBER. Some adulterers are impelled by the cupidity of\ndeflowering maidens, and thence also of deflowering young girls in their\nstate of innocence: the enticements offered are either persuasions\nsuggested by pimps, or presents made by the men, or promises of\nmarriage; and those men after defloration leave them, and continually\nseek for others: moreover, they are not delighted with the objects they\nhave left, but with a continual supply of new ones; and this lust\nincreases even till it becomes the chief of the delights of their flesh.\nThey add also to the above this abominable deed, that by various cunning\nartifices they entice maidens about to be married or immediately after\nmarriage, to offer them the first-fruits of marriage, which also they\nthus filthily defile. I have heard also, that when that heat with its\npotency has failed, they glory in the number of virginities, as in so\nmany golden fleeces of Jason. This villany, which is that of committing\na rape, since it was begun in an age of strength, and afterwards\nconfirmed by boastings, remains rooted in, and thereby infixed after\ndeath. What the quality of this villany is, appears from what was said\nabove, that virginity is the crown of chastity, the certificate of\nfuture conjugial love, and that a maiden devotes her soul and life to\nhim to whom she devotes it; conjugial friendship and the confidence\nthereof are also founded upon it. A woman likewise, deflowered by a man\nof the above description, after this door of conjugial love is broken\nthrough, loses all shame, and becomes a harlot, which is likewise to be\nimputed to the robber as the cause. Such robbers, if, after having run\nthrough a course of lewdness and profanation of chastity, they apply\ntheir minds (_animus_) to marriage, have no other object in their mind\n(_mens_) than the virginity of her who is to be their married partner;\nand when they have attained this object, they loathe both bed and\nchamber, yea also the whole female sex, except young girls: and whereas\nsuch are violators of marriage, and despisers of the female sex, and\nthereby spiritual robbers, it is evident that the divine Nemesis pursues\nthem.\n\n505. IV. THE LOT OF THOSE WHO HAVE CONFIRMED THEMSELVES IN THE\nPERSUASION THAT THE LUST OF DEFLORATION IS NOT AN EVIL OF SIN, AFTER\nDEATH IS GRIEVOUS. Their lot is this: after they have passed the first\ntime of their stay in the spiritual world, which is a time of modesty\nand morality, because spent in company with angelic spirits, they are\nnext, from their externals, led into their internals, and in this case\ninto the concupiscences with which they had been ensnared in the world,\nand the angelic spirits into theirs, to the intent that it may appear in\nwhat degree they had been ensnared; and if a lesser degree, that after\nthey have been let into them, they may be let out again, and may be\ncovered with shame. But those who had been principled in this malignant\nlust to such a degree as to be made sensible of its eminent delight, and\nto make a boast of those thefts as of the choicest spoils, do not suffer\nthemselves to be drawn away from it; wherefore they are let into their\nfreedom, and then they instantly wander about, and inquire after\nbrothels, and also enter them when they are pointed out; (these brothels\nare on the sides of hell:) but when they meet with none but prostitutes\nthere, they go away, and inquire where there are maidens; and then they\nare carried to harlots, who by phantasy can assume supereminent beauty,\nand a florid girlish complexion, and boast themselves of being maidens;\nand on seeing these they burn with desire towards them as they did in\nthe world: wherefore they bargain with them; but when they are about to\nenjoy the bargain, the phantasy induced from heaven is taken away, and\nthen those pretended maidens appear in their own deformity, monstrous\nand dark, to whom nevertheless they are compelled to cleave for a time:\nthose harlots are called sirens. But if by such fascinations they do not\nsuffer themselves to be draw away from that wild lust, they are cast\ndown into the hell lying to the south and west, beneath the hell of the\ncrafty courtezans, and there they are associated with their companions.\nI have also been permitted to see them in that hell, and have been told\nthat many of noble descent, and the more opulent, are therein; but as\nthey had been such in the world, all remembrance of their descent and of\nthe dignity derived from their opulence is taken from them, and a\npersuasion is induced on them that they have been vile slaves, and\nthence were unworthy of all honor. Among themselves indeed they appear\nas men: but when seen by others, who are allowed to look in thither,\nthey appear as apes, with a stern look instead of a courteous one, and a\nhorrid countenance instead of one of pleasantry. They walk with their\nloins contracted, and thereby bent, the upper part of the body hanging\nforward in front, as if they were ready to fall, and they emit a\ndisagreeable smell. They loathe the sex, and turn away from those they\nsee; for they have no desire towards them. Such they appear when seen\nnear at hand; but when viewed from afar, they appear like dogs of\nindulgences, or whelps of delight; and there is also heard somewhat like\nbarking in the tone of their speech.\n\n       *       *       *       *       *\n\nON THE LUST OF VARIETIES.\n\n506. The lust of varieties here treated of, does not mean the lust of\nfornication, which was treated of above in its proper chapter: the\nlatter lust, notwithstanding its being usually promiscuous and vague,\nstill does not occasion the lust of varieties, unless when it is\nimmoderate, and the fornicator looks to number, and boasts thereof from\na principle of cupidity. This idea causes a beginning of this lust; but\nwhat its quality is as it advances, cannot be distinctly perceived,\nunless in some such series as the following: I. _By the lust of\nvarieties is meant the entirely dissolute lust of adultery._ II. _That\nlust is love and at the same time loathing in regard to the sex._ III.\n_That lust altogether annihilates conjugial love appertaining to\nitself._ IV. _The lot of those (who have been addicted to that lust),\nafter death, is miserable, since they have not the inmost principle of\nlife._ We proceed to an explanation of each article.\n\n507. I. BY THE LUST OF VARIETIES IS MEANT THE ENTIRELY DISSOLUTE LUST OF\nADULTERY. This lust insinuates itself with those who in youth have\nrelaxed the bonds of modesty, and have had opportunities of association\nwith many loose women, especially if they have not wanted the means of\nsatisfying their pecuniary demands. They implant and root this lust in\nthemselves by immoderate and unlimited adulteries, and by shameless\nthoughts concerning the love of the female sex, and by confirming\nthemselves in the idea that adulteries are not evils, and not at all\nsins. This lust increases with them as it advances, so much so that they\ndesire all the women in the world, and wish for whole troops, and a\nfresh one every day. Whereas this love separates itself from the common\nlove of the sex implanted in every man, and altogether from the love of\none of the sex, which is conjugial love, and inserts itself into the\nexteriors of the heart as a delight of love separate from those loves,\nand yet derived from them; therefore it is so thoroughly rooted in the\ncuticles, that it remains in the touch when the powers are decayed.\nPersons addicted to this lust make light of adulteries; wherefore they\nthink of the whole female sex as of a common harlot, and of marriage as\nof a common harlotry, and thereby mix immodesty in modesty, and from the\nmixture grow insane. From these considerations it is evident what is\nhere meant by the lust of varieties, that it is the lust of entirely\ndissolute adultery.\n\n508. II. THAT LUST IS LOVE AND AT THE SAME TIME LOATHING IN REGARD TO\nTHE SEX. Persons addicted to that lust have a love for the sex, because\nthey derive variety from the sex; and they have a loathing for the sex,\nbecause after enjoying a woman they reject her and lust after others.\nThis obscene lust burns towards a fresh woman, and after burning, it\ngrows cold towards her; and cold is loathing. That this lust is love and\nat the same time loathing in regard to the sex, may be illustrated as\nfollows: set on the left side a company of the women whom they have\nenjoyed, and on the right side a company of those whom they have not;\nwould not they look at the latter company from love, but at the former\nfrom loathing? and yet each company is the sex.\n\n509. III. THAT LUST ALTOGETHER ANNIHILATES CONJUGIAL LOVE APPERTAINING\nTO ITSELF. The reason of this is, because that lust is altogether\nopposite to conjugial love, and so opposite, that it not only rends it\nasunder, but as it were grinds it to powder, and thereby annihilates it:\nfor conjugial love is confined to one of the sex; whereas that lust does\nnot stop at one, but within an hour or a day is as intensely cold as it\nwas before hot towards her; and since cold is loathing, the latter by\nforced cohabitation and dwelling together is so accumulated as to become\nnauseous, and thus conjugial love is consumed to such a degree that\nnothing of it is left. From these considerations it may be seen, that\nthis lust is fatal to conjugial love; and as conjugial love constitutes\nthe inmost principle of life with man, that it is fatal to his life; and\nthat that lust, by successive interceptions and closings of the\ninteriors of the mind, at length becomes cuticular, and thus merely\nalluring; while the faculty of understanding or rationality still\nremains.\n\n510. IV. THE LOT OF THOSE (WHO HAVE BEEN ADDICTED TO THAT LUST) AFTER\nDEATH IS MISERABLE, SINCE THEY HAVE NOT THE INMOST PRINCIPLE OF LIFE.\nEvery one has excellence of life according to his conjugial love; for\nthat excellence conjoins itself with the life of the wife, and by\nconjunction exalts itself; but as with those of whom we are speaking\nthere does not remain the least principle of conjugial love, and\nconsequently not anything of the inmost principle of life, therefore\ntheir lot after death is miserable. After passing a certain period of\ntime in their externals, in which they converse rationally and act\ncivilly, they are let into their internals, and in this case into a\nsimilar lust and its delights, in the same degree as in the world: for\nevery one after death is let into the same state of life which he had\nappropriated to himself, to the intent that he may be withdrawn from it;\nfor no one can be withdrawn from this evil, unless he has first been led\ninto it; if he were not to be led into it, the evil would conceal\nitself, and defile the interiors of the mind, and spread itself as a\nplague, and would next burst through all barriers and destroy the\nexternal principles of the body. For this end there are opened to them\nbrothels, which are on the side of hell, where there are harlots with\nwhom they have an opportunity of varying their lusts; but this is\ngranted with the restriction to one harlot in a day, and under a penalty\nin case of communication with more than one on the same day. Afterwards,\nwhen from examination it appears that that lust is so inbred that they\ncannot be withdrawn from it, they are conveyed to a certain place which\nis next above the hell assigned for them, and then they appear to\nthemselves as if they fall into a swoon, and to others as if they fall\ndown with the face upward; and also the ground beneath their backs is\nactually opened, and they are absorbed, and sink down into hell among\ntheir like; thus they are gathered to their own. I have been permitted\nto see them there, and likewise to converse with them. Among themselves\nthey appear as men, which is granted them lest they should be a terror\nto their companions; but at a certain distance they seem to have white\nfaces consisting only of skin, and this because they have no spiritual\nlife in them, which every one has according to the conjugial principle\nsown in him. Their speech is dry, parched, and sorrowful: when they are\nhungry, they lament; and their lamentations are heard as a peculiar\nclashing noise. Their garments are tattered, and their lower garments\nare drawn above the belly round about the breast; because they have no\nloins, but their ankles commence from the region of the bottom of the\nbelly: the reason of this is, because the loins with men (_homines_)\ncorrespond to conjugial love, and they are void of this love. They said\nthat they loathe the sex on account of their having no potency.\nNevertheless, among themselves they can reason as from rationality; but\nsince they are cutaneous, they reason from the fallacies of the senses.\nThis hell is in the western quarter towards the north. These same\npersons, when seen from afar, appear not as men or as monsters, but as\nfrozen substances. It is however to be observed, that those become of\nthis description who have indulged in the above lust to such a degree as\nto rend and annihilate in themselves the conjugial human principle.\n\n       *       *       *       *       *\n\nON THE LUST OF VIOLATION.\n\n511. The lust of violation does not mean the lust of defloration, which\nis the violation of virginities, but not of maidens when it is effected\nfrom consent; whereas the lust of violation, which is here treated of,\nretreats in consequence of consent, and is sharpened in consequence of\nrefusal; and it is the passion of violating all women whatever, who\naltogether refuse, and violently resist, whether they be maidens, or\nwidows, or wives. Persons addicted to this lust are like robbers and\npirates, who are delighted with spoil and plunder, and not with what is\ngiven and justly acquired; and they are like malefactors, who covet what\nis disallowed and forbidden, and despise what is allowed and granted.\nThese violators are altogether averse to consent, and are set on fire by\nresistance, which if they observe to be not internal, the ardor of their\nlust is instantly extinguished, as fire is by water thrown upon it. It\nis well known, that wives do not spontaneously submit themselves to the\ndisposal of their husbands as to the ultimate effects of love, and that\nfrom prudence they resist as they would resist violation, to the end\nthat they may take away from their husbands the cold arising from the\nconsideration of enjoyments being cheap in consequence of being\ncontinually allowed, and also in consequence of an idea of\nlasciviousness on their part. These repugnancies, although they\nenkindle, still are not the causes, but only the beginnings of this\nlust: its cause is, that after conjugial love and also adulterous love\nhave grown insipid by practice, they are willing, in order that those\nloves may be repaired, to be set on fire by absolute repugnances. This\nlust thus begun, afterwards increases, and as it increases it despises\nand breaks through all bounds of the love of the sex, and exterminates\nitself, and from a lascivious, corporeal, and fleshly love, becomes\ncartilaginous and bony; and then, from the periosteurns, which have an\nacute feeling, it becomes acute. Nevertheless this lust is rare, because\nit exists only with those who had entered into the married state, and\nthen had lived in the practice of adulteries until they became insipid.\nBesides this natural cause of this lust, there is also a spiritual\ncause, of which something will be said in what follows.\n\n512. The lot of persons of this character after death is as follows:\nthese violators then separate themselves from those who are in the\nlimited love of the sex, and altogether from those who are in conjugial\nlove, thus from heaven: afterwards they are sent to the most cunning\nharlots, who not only by persuasion, but also by imitation perfectly\nlike that of a stage-player, can feign and represent as if they were\nchastity itself. These harlots clearly discern those who are principled\nin the above lust: in their presence they speak of chastity and its\nvalue; and when the violator comes near and touches them, they are full\nof wrath, and fly away as through terror into a closet, where there is a\ncouch and a bed, and slightly close the door after them, and recline\nthemselves; and hence by their art they inspire the violator with an\nungovernable desire of breaking down the door, of rushing in, and\nattacking them; and when this is effected, the harlot raising herself\nerect with the violator begins to fight with her hands and nails,\ntearing his face, rending his clothes, and with a furious voice crying\nto the harlots her companions, as to her female servants, for\nassistance, and opening the window with a loud outcry of thief, robber,\nand murderer; and when the violator is at hand she bemoans herself and\nweeps: and after violation she prostrates herself, howls, and calls out\nthat she is undone, and at the same time threatens in a serious tone,\nthat unless he expiates the violation by paying a considerable sum, she\nwill attempt his destruction. While they are engaged in these venereal\nscenes, they appear at a distance like cats, which nearly in like manner\nbefore their conjunctions combat together, run forward, and make an\noutcry. After some such brothel-contests, they are taken away, and\nconveyed into a cavern, where they are forced to some work: but as their\nsmell is offensive, in consequence of having rent asunder the conjugial\nprinciple, which is the chief jewel of human life, they are sent to the\nborders of the western quarters, where at a certain distance they appear\nlean, as if consisting of bones covered over with skin only; but when\nseen at a distance they appear like panthers. When I was permitted to\nsee them nearer, I was surprised that some of them held books in their\nhands, and were reading; and I was told that this is the case, because\nin the world they said various things concerning the spiritual things of\nthe church, and yet defiled them by adulteries, even to their\nextremities, and that such was the correspondence of this lust with the\nviolation of spiritual marriage. But it is to be observed, that the\ninstances of those who are principled in this lust are rare: certain it\nis, that women, because it is unbecoming for them to prostitute love,\nare repugnant thereto, and that repugnance enervates; nevertheless this\nis not from any lust of violation.\n\n       *       *       *       *       *\n\nTHE LUST OF SEDUCING INNOCENCIES.\n\n513. The lust of seducing innocencies is neither the lust of\ndefloration, nor the lust of violation, but is peculiar and singular by\nitself; it prevails more especially with the deceitful. The women, who\nappear to them as innocencies, are such as regard the evil of adultery\nas an enormous sin, and who therefore highly prize chastity, and at the\nsame time piety: these women are the objects which set them on fire. In\nRoman Catholic countries there are maidens devoted to the monastic life;\nand because they believe these maidens to be pious innocencies above the\nrest of their sex, they view them as the dainties and delicacies of\ntheir lust. With a view of seducing either the latter or the former\nbecause they are deceitful, they first devise arts, and next, when they\nhave well digested them, without receiving any check from shame, they\npractise them as from nature. These arts are principally pretences of\ninnocence, love, chastity, and piety; by these and other cunning\nstratagems, they enter into the interior friendship of such women, and\nthence into their love, which they change from spiritual into natural by\nvarious persuasions and at the same time by insinuations, and afterwards\ninto corporeal-carnal by irritations, and then they take possession of\nthem at pleasure; and when they have attained this end, they rejoice in\nheart, and make a mock of those whom they have violated.\n\n514. The lot of these seducers after death is sad, since such seduction\nis not only impiety, but also malignity. After they have passed through\ntheir first period in the spiritual world, which is in externals,\nwherein they excel many others in the elegance of their manners and the\ncourteousness of their speech, they are reduced to another period of\ntheir life, which is in internals, wherein their lust is set at liberty,\nand commences its sport; and then they are first conveyed to women who\nhad made vows of chastity, and with these they are examined as to the\nquality of their malignant concupiscence, to the intent that they may\nnot be judged except on conviction: when they are made sensible of the\nchastity of those women, their deceit begins to act, and to attempt its\ncrafty arts; but as this is to no purpose, they depart from them. They\nare afterwards introduced to women of genuine innocence; and when they\nattempt to deceive these in like manner, by virtue of a power given to\nthose women, they are heavily fined; for they occasion in their hands\nand feet a grievous numbness; likewise in their necks, and at length\nmake them feel as it were a swoon; and when they have inflicted this\npunishment, they run away and escape from the sufferers. After this\nthere is a way opened to them to a certain company of courtezans, who\nhave been versed in the art of cunningly feigning innocence: and these\nfirst expose them to laughter among themselves, and at length after\nvarious engagements suffer themselves to be violated. After some such\nscenes, a third period takes place, which is that of judgement; and in\nthis case, being convicted, they sink down, and are gathered to their\nlike in the hell which is in the northern quarter, and there they appear\nat a distance like weasels; but if they have allured by deceit, they are\nconveyed down from this hell to that of the deceitful, which is in the\nwestern quarter at a depth to the back; in this hell they appear at a\ndistance like serpents of various kinds; and the most deceitful like\nvipers: but in the hell into which I was permitted to look, they\nappeared to me as if they were ghastly pale, with faces of chalk: and as\nthey are mere concupiscences, they do not like to speak: and if they do\nspeak, they only mutter and stammer various things, which are understood\nby none but their companions who are near them; but presently, as they\nsit or stand, they make themselves unseen, and fly about in the cavern\nlike phantoms; for on this occasion they are in phantasy, and phantasy\nappears to fly: after flying they rest themselves, and then, what is\nwonderful, one does not know another; the cause of this is, because they\nare principled in deceit, and deceit does not believe another, and\nthereby withdraws itself. When they are made sensible of any thing\nproceeding from conjugial love, they fly away into hiding places and\nconceal themselves. They are also void of all love of the sex, and are\nreal impotencies, and are called infernal genii.\n\n       *       *       *       *       *\n\nON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL\nMARRIAGE.\n\n515. I should here say something, in the way of preface, concerning\ncorrespondence; but the subject does not properly belong to the present\nwork. The nature and meaning of correspondence may be seen in a brief\nsummary above, n. 76, and n. 342; and fully in the APOCALYPSE REVEALED,\nfrom beginning to end, that it is between the natural sense of the Word\nand the spiritual sense. That in the Word there is a natural and a\nspiritual sense, and a correspondence between them, has been\ndemonstrated in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED\nSCRIPTURE, and especially, n. 5-26.\n\n516. The spiritual marriage means the marriage of the Lord and the\nchurch, spoken of above, n. 116-131; and hence also the marriage of good\nand truth, likewise spoken of above, n. 83-102; and as this marriage of\nthe Lord and the church, and the consequent marriage of good and truth,\nis in everything of the Word, it is the violation of this which is here\nmeant by the violation of the spiritual marriage; for the church is from\nthe Word, and the Word is the Lord: the Lord is the Word, because he is\ndivine good and divine truth therein. That the Word is that marriage,\nmay be seen fully confirmed in the DOCTRINE OF THE NEW JERUSALEM\nCONCERNING THE SACRED SCRIPTURE, n. 80-90.\n\n517. Since therefore the violation of the spiritual marriage is the\nviolation of the Word, it is evident that this violation is the\nadulteration of good and the falsification of truth, for the spiritual\nmarriage is the marriage of good and truth; whence it follows, that when\nthe good of the Word is adulterated, and its truth falsified, the above\nmarriage is violated. How this violation is effected, and by whom, is in\nsome measure evident from what follows.\n\n518. Above, in treating of the marriage of the Lord and the church, n.\n116, and the following numbers, and in treating of the marriage of good\nand truth, n. 83, and the following numbers, it was shewn, that that\nmarriage corresponds to marriages in the world: hence it follows, that\nthe violation of that marriage corresponds to whoredoms and adulteries.\nThat this is the case, is very manifest from the Word itself, in that\nwhoredoms and adulteries there signify the falsifications of truth and\nthe adulterations of good, as may be plainly seen from numerous passages\nadduced out of the Word in the APOCALYPSE REVEALED, n. 134.\n\n519. The Word is violated by those in the Christian church who\nadulterate its goods and truths; and those do this who separate truth\nfrom good and good from truth; also, who assume and confirm appearances\nof truth and fallacies for genuine truths; and likewise, who know truths\nof doctrine derived from the Word, and live evil lives, not to mention\nother like cases. These violations of the Word and the church correspond\nto the prohibited degrees, mentioned in Levit, chap. xviii.\n\n520. As the natural principle and the spiritual appertaining to every\nman (_homo_), cohere as soul and body, (for a man without the spiritual\nprinciple which flows into and vivifies his natural principle, is not a\nman), it hence follows, that whoever is in spiritual marriage is also in\nhappy natural marriage; and on the contrary, that whoever is in\nspiritual adultery is also in natural adultery, and whoever is in\nnatural adultery is also in spiritual adultery. Now since all who are in\nhell are in the nuptial connection of evil and the false, and this is\nessential spiritual adultery; and all who are in heaven are in the\nmarriage of good and truth, and this is essential marriage; therefore\nhell in the total is called adultery, and heaven in the total is called\nmarriage.\n\n       *       *       *       *       *\n\n521. To the above shall be added this MEMORABLE RELATION. My sight being\nopened, I saw a shady forest, and therein a crowd of satyrs: the satyrs\nas to their breasts were rough and hairy, and as to their feet some were\nlike calves, some like panthers, and some like wolves, and they had\nbeasts' claws instead of toes. These were running to and fro like wild\nbeasts, crying out, \"Where are the women?\" and instantly I saw some\nharlots who were expecting them, and who in various ways were monstrous.\nThe satyrs ran towards them, and laid hold of them, dragging them into a\ncavern, which was in the midst of the forest deep beneath the earth; and\nupon the ground round about the cavern lay a great serpent in spiral\nfoldings, breathing poison into the cavern: in the branches of the\nforest above the serpent dismal birds of night croaked and screeched.\nBut the satyrs and harlots did not see these things, because they were\nthe correspondences of their lasciviousnesses, and therefore their usual\nappearances at a distance. Afterwards they came out of the cavern, and\nentered a certain low cottage, which was a brothel; and then being\nseparated from the harlots they talked together, and I listened; for\nconversation in the spiritual world may be heard by a distant person as\nif he was present, the extent of space in that world being only an\nappearance. They talked about marriages, nature, and religion. Those who\nas to the feet appeared like calves, spoke concerning MARRIAGES, and\nsaid, \"What are marriages but licit adulteries? and what is sweeter than\nadulterous hypocrisies, and the making fools of husbands?\" At this the\nrest clapped their hands with a loud laugh. The satyrs who as to the\nfeet appeared as panthers, spoke concerning NATURE, and said, \"What is\nthere but nature? What distinction is there between a man and a beast,\nexcept that a man can speak articulately and a beast sonorously? Does\nnot each derive life from heat, and understanding from light, by the\noperation of nature?\" Hereupon the rest exclaimed, \"Admirable! you speak\nfrom judgement.\" Those who as to the feet appeared like wolves, spoke\nconcerning RELIGION, saying, \"What is God or a divine principle, but the\ninmost principles of nature in action? What is religion but a device to\ncatch and bind the vulgar?\" Hereupon the rest vociferated, \"Bravo!\"\nAfter a few minutes they rushed forth, and in so doing they saw me at a\ndistance looking attentively at them. Being provoked at this, they ran\nout from the forest, and with a threatening countenance directed their\ncourse hastily towards me, and said, \"What are you doing here, listening\nto our whispers?\" I replied, \"Why should I not? what is to hinder me?\nyou were only talking together:\" and I related what I had heard from\nthem. Hereupon their minds (_animi_) were appeased, which was through\nfear lest their sentiments should be divulged; and then they began to\nspeak modestly and to act bashfully; from which circumstance I knew that\nthey were not of mean descent but of honorable birth; and then I told\nthem, how I saw them in the forest as satyrs, twenty as calf-satyrs, six\nas panther-satyrs, and four as wolf-satyrs; they were thirty in number.\nThey were surprised at this, because they saw themselves there as men,\nand nothing else, in like manner as they saw themselves here with me. I\nthen taught them, that the reason of their so appearing was from their\nadulterous lust, and that this satyr-like form was a form of dissolute\nadultery, and not a form of a person. This happened, I said, because\nevery evil concupiscence presents a likeness of itself in some form,\nwhich is not perceived by those who are in the concupiscence, but by\nthose who are at a distance: I also said, \"To convince you of it, send\nsome from among you into that forest, and do you remain here, and look\nat them.\" They did so, and sent away two; and viewing them from near the\nabove brothel-cottage, they saw them altogether as satyrs; and when they\nreturned, they saluted those satyrs, and said, \"Oh what ridiculous\nfigures!\" While they were laughing, I jested a good deal with them, and\ntold them that I had also seen adulterers as hogs; and then I\nrecollected the fable of Ulysses and the Circe, how she sprinkled the\ncompanions and servants of Ulysses with poisonous herbs, and touched\nthem with a magic wand, and turned them into hogs,--perhaps into\nadulterers, because she could not by any art turn any one into a hog.\nAfter they had made themselves exceedingly merry on this and other like\nsubjects, I asked them whether they then knew to what kingdoms in the\nworld they had belonged? They said, they had belonged to various\nkingdoms, and they named Italy, Poland, Germany, England, Sweden; and I\nenquired, whether they had seen any one from Holland of their party? And\nthey said, Not one. After this I gave the conversation a serious turn,\nand asked them, whether they had ever thought that adultery is sin? They\nreplied, \"What is sin? we do not know what it means.\" I then inquired,\nwhether they ever remembered that adultery was contrary to the sixth\ncommandment of the Decalogue. [Footnote: According to the division of\nthe commandments adopted by the Church of England, it is the _seventh_\nthat is here referred to.] They replied, \"What is the Decalogue? Is not\nit the catechism? What have we men to do with that childish pamphlet?\" I\nasked them, whether they had ever thought at all about hell. They\nreplied, \"Who ever came up thence to give us information?\" I asked,\nwhether they had ever thought at all in the world about a life after\ndeath. They said, \"Just as much as about the future life of beasts, and\nat times as about phantoms, which exhale from dead bodies and float\nabout.\" I further asked them, whether they had heard any thing from the\npriests on any of these subjects. They replied, that they had attended\nonly to the sound of their voices, and not to the matter; and what is\nit? Being astonished at these answers, I said to them, \"Turn your faces,\nand direct your eyes to the midst of the forest, where the cavern is in\nwhich you have been;\" and they turned themselves, and saw that great\nserpent around the cavern in spiral foldings, breathing poison, and also\nthe doleful birds in the branches over the serpents. I then asked them,\n\"What do you see?\" But being much terrified, they did not answer; and I\nsaid, \"Do you see the dreadful sight? Know then that this is a\nrepresentative of adultery in the baseness of its lust.\" Suddenly at\nthat instant an angel presented himself, who was a priest, and opened\nthe hell in the western quarter into which such spirits are at length\ncollected; and he said, \"Look thither:\" and they saw that firy lake, and\nknew there some of their friends in the world, who invited them to\nthemselves. Having seen and heard these things, they turned themselves\naway, and rushed out of my sight, and retired from the forest; but I\nobserved their steps, that they only pretended to retire, and that by\nwinding ways they returned into the forest.\n\n522. After this I returned home, and the next day, from a recollection\nof these sad scenes, I looked to the same forest, and saw that it had\ndisappeared, and in its place there was a sandy plain, and in the midst\nthereof a lake, in which were some red serpents. But some weeks after\nwhen I was looking thither again, I saw on its right side some fallow\nland, and upon it some husbandmen; and again, after some weeks I saw\nspringing out of that fallow land some tilled land surrounded with\nshrubs; and I then heard a voice from heaven, \"Enter into your chamber,\nand shut the door, and apply to the work begun on the Apocalypse, and\nfinish it within two years.\"\n\n       *       *       *       *       *\n\nON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL.\n\n523. THE LORD SAITH, JUDGE NOT, THAT YE BE NOT CONDEMNED, Matt. vii. 1;\nwhich cannot in any wise mean judgement respecting any one's moral and\ncivil life in the world, but respecting his spiritual and celestial\nlife. Who does not see, that unless a man was allowed to judge\nrespecting the moral life of those who live with him in the world,\nsociety would perish? What would society be if there were no public\njudicature, and if every one did not exercise his judgement respecting\nanother? But to judge what is the quality of the interior mind, or soul,\nthus what is the quality of any one's spiritual state, and thence what\nhis lot is after death, is not allowed; for that is known only to the\nLord: neither does the Lord reveal this till after the person's decease,\nto the intent that every one may act freely in whatever he does, and\nthereby that good or evil may be from him, and thus be in him, and that\nthence he may live to himself and live his own to eternity. The reason\nwhy the interiors of the mind, which are kept hid in the world, are\nrevealed after death is, because this is of importance and advantage to\nthe societies into which the man then comes; for in them all are\nspiritual. That those interiors are then revealed, is plain from these\nwords of the Lord: _There is nothing concealed, which shall not be\nrevealed, or hidden, which shall not be known: therefore whatsoever\nthings ye have said in darkness, shall be heard in light: and that which\nye have spoken into the ear in closets shall be preached on the\nhouse-tops_, Luke xii. 2, 3. A common judgement, as this for\ninstance,--\"If you are such in internals as you appear to be in\nexternals, you will be saved or condemned,\" is allowed; but a particular\njudgement, as this, for instance,--\"You are such in internals, therefore\nyou will be saved or condemned,\" is not allowed. Judgement concerning\nthe spiritual life of a man, or the internal life of the soul, is meant\nby the imputation which is here treated of. Can any human being know and\ndecide who is in heart an adulterer, and who a conjugial partner? And\nyet the thoughts of the heart, which are the purposes of the will, judge\nevery one. But we will explain this subject in the following order: I.\n_The evil in which every one is principled is imputed to him after\ndeath; and so also the good._ II. _The transference of the good of one\nperson into another is impossible._ III. _Imputation, if by it is meant\nsuch transference, is a frivolous term._ IV. _Evil is imputed to every\none according to the quality of his will and his understanding; in like\nmanner good._ V. _Thus adulterous love is imputed to every one._ VI. _In\nlike manner conjugial love._ We proceed to the explanation of each\narticle.\n\n524. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IS IMPUTED TO HIM\nAFTER DEATH; AND SO ALSO THE GOOD. To make this proposition in some\ndegree evident, it shall be considered according to the following\narrangement: 1. That every one has a life peculiar to himself. 2. That\nevery one's life remains with him after death. 3. That to an evil person\nis then imputed the evil of his life, and to a good person the good of\nhis life. As to the first point,--that everyone has a life peculiar to\nhimself, thus distinct from that of another, it is well known; for there\nis a perpetual variety, and there is not any thing the same as another,\nconsequently everyone has his own peculiar principle. This is evident\nfrom men's faces, the faces of no two persons being absolutely alike,\nnor can there be two alike to eternity: the reason of this is, because\nthere are no two minds (_animi_) alike, and faces are derived from\nminds; for the face, as it is said, is a type of the mind, and the mind\nderives its origin and form from the life. Unless a man (_homo_) had a\nlife peculiar to himself, as he has a mind and a face peculiar to\nhimself, he would not have any life after death, separate from that of\nanother; yea, neither would there be a heaven, for heaven consists of\nperpetual varieties; its form is derived solely from the varieties of\nsouls and minds arranged into such an order as to make a one; and they\nmake a one from the One, whose life is in every thing therein as the\nsoul is in a man: unless this was the case, heaven would be dispersed,\nbecause form would be dissolved. The One from whom all things have life,\nand from whom form coheres, is the Lord. In general every form consists\nof various things, and is such as is their harmonic co-ordination and\narrangement to a one: such is the human form; and hence it is that a\nman, consisting of so many members, viscera, and organs, is not sensible\nof any thing in himself and from himself but as of a one. As to the\nSECOND point,--that every one's life remains with him after death, it is\nknown in the church from these passages of the Word: _The Son of Man\nwill come and will then render to every one according to his deeds_,\nMatt. xvi. 27. _I saw the books open; and all were judged according to\ntheir works_, Rev. xx. 12. _In the day of judgement God will render to\nevery one according to his works_, Rom. ii. 6; 2 Cor. v. 10. The works,\naccording to which it will be rendered to every one, are the life,\nbecause the life does the works, and they are according to the life. As\nI have been permitted for several years to be associated with angels,\nand to converse with the deceased, I can testify for certain, that every\none is then examined as to the quality of the life which he has led, and\nthat the life which he has contracted in the world abides with him to\neternity. I have conversed with those who lived ages ago, whose life I\nhave been acquainted with from history, and I have known it to be like\nthe description given of it; and I have heard from the angels, that no\none's life after death can be changed, because it is organized according\nto his love and consequent works; and that if it were changed the\norganization would be rent asunder, which cannot be done in any case;\nalso that a change of organization can only be effected in the material\nbody, and is utterly impossible in the spiritual body, after the former\nhas been laid aside. In regard to the THIRD point--that to an evil\nperson is then imputed the evil of his life, and to a good person the\ngood of his life, it is to be observed, that the imputation of evil is\nnot accusation, inculpation, and judication, as in the world, but evil\nitself produces this effect; for the evil freely separate themselves\nfrom the good, since they cannot remain together. The delights of the\nlove of evil are different from those of the love of good; and delights\nexhale from every one, as odors do from every vegetable in the world;\nfor they are not absorbed and concealed by the material body as\nheretofore, but flow freely from their loves into the spiritual _aura_;\nand as evil is there made sensible as in its odor, it is in this which\naccuses, fixes blame, and judges,--not before any judge, but before\nevery one who is principled in good; and this is what is meant by\nimputation. Moreover, an evil person chooses companions with whom he may\nlive in his delights; and because he is averse from the delight of good,\nhe spontaneously betakes himself to his own in hell. The imputation of\ngood is effected in like manner, and takes place with those who in the\nworld have acknowledged that all good in them is from the Lord, and\nnothing from themselves. These, after they have been prepared, are let\ninto the interior delights of good, and then there is opened to them a\nway into heaven, to the society where its homogeneous delights are: this\nis effected by the Lord.\n\n525. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSON TO ANOTHER IS\nIMPOSSIBLE. The evidence of this proposition may also be seen from the\nfollowing points: 1. That every man is born in evil. 2. That he is led\ninto good by regeneration from the Lord. 3. That this is effected by a\nlife according to his precepts. 4. Wherefore good, when it is thus\nimplanted, cannot be transferred. The FIRST point,--that every man is\nborn in evil, is well known in the church. It is generally said that\nthis evil is derived hereditarily from Adam; but it is from a man's\nparents. Every one derives from his parents his peculiar temper, which\nis his inclination. That this is the case, is evinced both by reason and\nexperience; for the likenesses of parents as to face, genius, and\nmanners, appear extant in their immediate offspring and in their\nposterity; hence families are known by many, and a judgement is also\nformed concerning their minds (_animi_); wherefore the evils which\nparents themselves have contracted, and which they have transmitted to\ntheir offspring, are the evils in which men are born. The reason why it\nis believed that the guilt of Adam is inscribed on all the human race,\nis, because few reflect upon any evil with themselves, and thence know\nit; wherefore they suppose that it is so deeply hid as to appear only in\nthe sight of God. In regard to the SECOND point,--that a man is led into\ngood by regeneration from the Lord, it is to be observed that there is\nsuch a thing as regeneration, and that unless a person be regenerated,\nhe cannot enter into heaven, as appears clearly from the Lord's words in\nJohn iii. 3, 5. The regeneration consists in purification from evils,\nand thereby renovation of life, cannot be unknown in the Christian\nworld; for reason also sees this when it acknowledges that every one is\nborn in evil, and that evil cannot be washed and wiped away like filth\nby soap and water, but by repentance. As to the THIRD point,--that a man\nis led into good by the Lord, by a life according to his precepts, it is\nplain from this consideration, that there are live precepts of\nregeneration; see above, n. 82; among which are these,--that evils are\nto be shunned, because they are of and from the devil, and that goods\nare to be done, because they are of and from God; and that men ought to\ngo to the Lord, in order that he may lead them to do the latter. Let any\none consult himself and consider, whether a man derives good from any\nother source; and if he has not good, he has not salvation. In regard to\nthe FOURTH point,--that good, when it is thus implanted, cannot be\ntransferred, (that is, the good of one person into another,) it is\nevident from what has been already said; for from that it follows, that\na man by regeneration is made altogether new as to his spirit, which is\neffected by a life according to the Lord's precepts. Who does not see\nthat this renewing can only be effected from time to time, in nearly the\nsame manner as a tree successively takes root and grows from a seed, and\nis perfected? Those who have other perceptions of regeneration, do not\nknow any thing about the state of man, or about evil and good, which two\nare altogether opposite, and that good can only be implanted so far as\nevil is removed; nor do they know, that so long as any one is in evil,\nhe is averse from the good which in itself is good; wherefore if the\ngood of one should be transferred into any one who is in evil, it would\nbe as if a lamb should be cast before a wolf, or as if a pearl should be\ntied to a swine's snout: from which considerations it is evident, that\nany such transfer is impossible.\n\n526. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCE, IS A\nFRIVOLOUS TERM. That the evil in which every one is principled, is\nimputed to him after death, and so also the good, was proved above, n.\n524; hence it is evident what is meant by imputation: but if by\nimputation is meant the tranference of good into any one that is in\nevil, it is a frivolous term, because any such transference is\nimpossible, as was also proved above, in 525. In the world, merits may\nas it were be transferred by men; that is, good may be done to children\nfor the sake of their parents, or to the friends of any client out of\nfavor; but the good of merit cannot be inscribed on their souls, but\nonly be externally adjoined. The like is not possible with men as to\ntheir spiritual life: this, as was shewn above, must be implanted; and\nif it is not implanted by a life according to the Lord's precepts, as\nabove-mentioned, a man remains in the evil in which he was born. Before\nsuch implantation, it is impossible for any good to reach him, or if it\nreaches him, it is instantly struck back and rebounds like an elastic\nball falling upon a rock, or it is absorbed like a diamond thrown into a\nbog. A man not reformed as to the Spirit, is like a panther or an owl,\nand may be compared to a bramble and a nettle; but a man regenerated is\nlike a sheep or a dove, and may be compared to an olive and a vine.\nConsider, I pray, if you are so disposed, how can a man-panther be\nchanged into a man-sheep, or an owl into a dove, or a bramble into an\nolive, or a nettle into a vine, by any imputation, if by it is meant\ntransference? In order that such a change may be effected is it not\nnecessary that the ferine principle of the panther and the owl, or the\nnoxious principle of the bramble and the nettle, be first taken away,\nand thereby the truly human and innocent principle be implanted? How\nthis is effected, the Lord also teaches in John, chap. xv. 1-7.\n\n527. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITY\nOF HIS WILL AND HIS UNDERSTANDING. It is well known that there are two\nprinciples which make a man's life, the will and the understanding; and\nthat all things which a man does, are done from his will and his\nunderstanding; and that without these acting principles he would have\nneither action nor speech other than as a machine; hence it is evident,\nthat such as are a man's will and understanding, such is the man; and\nfurther, that a man's action in itself is such as is the affection of\nhis will which produces it, and that a man's conversation in itself is\nsuch as is the thought of his understanding which produces it: wherefore\nseveral men may act and speak alike, and yet they act and speak\ndifferently: one from a depraved will and thought, the other from an\nupright will and thought. From these considerations it is evident that\nby the deeds or works according to which every one will be judged, are\nmeant the will and the understanding; consequently that evil works means\nthe works of an evil will, whatever has been their appearance in\nexternals, and that good works mean the works of a good will, although\nin externals they have appeared like the works done by an evil man. All\nthings which are done from a man's interior will, are done from purpose,\nsince that will proposes to itself what it acts by its intention; and\nall things which are done from the understanding, are done from\nconfirmation, since the understanding confirms. From these\nconsiderations it may appear, that evil or good is imputed to every one\naccording to the quality of his will therein, and of his understanding\nconcerning them. These observations I am allowed to confirm by the\nfollowing relation: In the spiritual world I have met several who in the\nnatural world had lived like others, being sumptuous in their dress,\ngiving costly entertainments, frequenting the exhibitions of the stage,\njesting loosely on love topics, with other similar practices; and yet\nthe angels accounted those things as evils of sin to some, and not to\nothers, declaring the latter guiltless, and the former guilty. Being\nquestioned why they did so, when all had done alike, they replied that\nthey regard all from their purpose, intention, or end, and distinguish\naccordingly; and that therefore they excuse or condemn those whom the\nend either excuses or condemns, since an end of good influences all in\nheaven, and an end of evil all in hell.\n\n528. To the above I will add the following observation: it is said in\nthe church that no one can fulfil the law, and the less so, because he\nthat offends against one precept of the decalogue, offends against all:\nbut this form of speaking is not such as it sounds; for it is to be\nunderstood thus, that he who, from purpose or confirmation, acts against\none precept, acts against the rest; since to act so from purpose or\nconfirmation is to deny that it is a sin; and he who denies that it is a\nsin, makes nothing of acting against the rest of the precepts. Who does\nnot know, that he that is an adulterer is not on that account a\nmurderer, a thief, and a false witness, or wishes to be so? But he that\nis a determined and confirmed adulterer makes no account of anything\nrespecting religion, thus neither does he make any account of murder,\ntheft, and false witness; and he abstains from these evils, not because\nthey are sins, but because he is afraid of the law and of the loss of\nreputation. That determined and confirmed adulterers make no account of\nthe holy things of the church and religion, may be seen above, n.\n490-493, and in the two MEMORABLE RELATIONS, n. 500, 521, 522: it is a\nsimilar case, if any one, from purpose or confirmation, acts against any\nother precept of the decalogue; he also acts against the rest because he\ndoes not regard anything as sin.\n\n529. The case is similar with those who are principled in good from the\nLord: if these from will and understanding, or from purpose and\nconfirmation, abstain from any one evil because it is a sin, they\nabstain from all evil, and the more so still if they abstain from\nseveral; for as soon as any one, from purpose or confirmation, abstains\nfrom any evil because it is a sin, he is kept by the Lord in the purpose\nof abstaining from the rest: wherefore, if unwittingly, or from any\nprevailing bodily concupiscence, he does evil, still this is not imputed\nto him, because he did not purpose it to himself, and does not confirm\nit with himself. A man comes into this purpose, if once or twice in a\nyear he examines himself, and repents of the evils which he discovers in\nhimself: it is otherwise with him who never examines himself. From these\nconsiderations it evidently appears to whom sin is not imputed, and to\nwhom it is.\n\n530. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERY ONE;--not according to\nhis deeds, such as they appear externally before men, nor either such as\nthey appear before a judge, but such as they appear internally before\nthe Lord, and from him before the angels, which is according to the\nquality of a man's will and of his understanding therein. Various\ncircumstances exist in the world which mitigate and excuse crimes, also\nwhich aggravate and charge them upon the perpetrator: nevertheless,\nimputations after death take place, not according to the external\ncircumstances of the deed, but according to the internal circumstances\nof the mind; and these are viewed according to the state of the church\nwith every one: as for example, a man impious in will and understanding,\nthat is, who has no fear of God or love of his neighbour, and\nconsequently no reverence for any sanctity of the church,--he, after\ndeath, becomes guilty of all the crimes which he did in the body; nor is\nthere any remembrance of his good actions, since his heart, from whence\nas from a fountain those things flowed, was averse from heaven, and\nturned to hell; and deeds flow from the place of the habitation of every\none's heart. In order that this may be understood, I will mention an\narcanum: Heaven is distinguished into innumerable societies, and so is\nhell, from an opposite principle; and the mind of every man, according\nto his will and consequent understanding, actually dwells in one\nsociety, and intends and thinks like those who compose the society. If\nthe mind be in any society of heaven, it then intends and thinks like\nthose who compose that society; if it be in any society of hell, it\nintends and thinks like those who are in the same society; but so long\nas a man lives in the world, so long he wanders from one society to\nanother, according to the changes of the affections of his will and of\nthe consequent thoughts of his mind: but after death his wanderings are\ncollected into one, and a place is accordingly allotted him, in hell if\nhe is evil, in heaven if he is good. Now since all in hell are\ninfluenced by a will of evil, all there are viewed from that will; and\nsince all in heaven are influenced by will of good, all there are viewed\nfrom that will; wherefore imputations after death take place according\nto the quality of every one's will and understanding. The case is\nsimilar with adulteries, whether they be fornications, whoredoms,\nconcubinages, or adulteries; for those things are imputed to every one,\nnot according to the deeds themselves, but according to the state of the\nmind in the deeds; for deeds follow the body into the tomb, whereas the\nmind rises again.\n\n531. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONE. There are\nmarriages in which conjugial love does not appear, and yet is: and there\nare marriages in which conjugial love appears and yet is not: there are\nseveral causes in both cases, which may be known in part from what was\nrelated concerning love truly conjugial, n. 57-73; concerning the cause\nof colds and separations, n. 234-260; and concerning the causes of\napparent love and friendship in marriages, n. 271-292: but external\nappearances decide nothing concerning imputation; the only thing which\ndecides is the conjugial principle, which abides in every one's will,\nand is guarded, in whatever state of marriage a man is. The conjugial\nprinciple is like a scale, in which that love is weighed; for the\nconjugial principle of one man with one wife is the storehouse of human\nlife, and the reservoir of the Christian religion, as was shewn above,\nn. 457, 458; and this being the case, it is possible that that love may\nexist with one married partner, and not at the same time with the other;\nand that it may lie deeper hid than that the man (_homo_) himself can\nobserve any thing concerning it; and also it may be inscribed in a\nsuccessive progress of the life. The reason of this is, because that\nlove in its progress accompanies religion, and religion, as it is the\nmarriage of the Lord and the church, is the beginning and inoculation of\nthat love; wherefore conjugial love is imputed to every one after death\naccording to his spiritual rational life; and for him to whom that love\nis imputed, a marriage in heaven is provided after his decease, whatever\nhas been his marriage in the world. From these considerations then\nresults this short concluding observation, that no inference is to be\ndrawn concerning any one, from appearances of marriages or of\nadulteries, whereby to decide that he has conjugial love, or not;\nwherefore _Judge not, lest ye be condemned_. Matt. vii. 1.\n\n       *       *       *       *       *\n\n532. To the above I will add the following MEMORABLE RELATION. I was\nonce raised, as to my spirit, into one of the societies of the angelic\nheaven; and instantly some of the wise men of the society came to me,\nand said, \"What news from the earth?\" I replied, \"This is new; the Lord\nhas revealed arcana which in point of excellence surpass all the arcana\nheretofore revealed since the beginning of the church.\" They asked,\n\"What are they?\" I said, \"The following: 1. That in every part of the\nWord there is a spiritual sense corresponding to the natural sense; and\nthat by means of the former sense the men of the church have conjunction\nwith the Lord and consociation with angels; and that the sanctity of the\nWord resides therein. 2. That the correspondences are discovered of\nwhich the spiritual sense of the Word consists.\" The angels asked, \"Have\nthe inhabitants of the earth had no previous knowledge respecting\ncorrespondences?\" I said, \"None at all;\" and that the doctrine of\ncorrespondences had been concealed for some thousands of years, ever\nsince the time of Job; and that with those who lived at that time, and\nbefore it, the science of correspondences was their chief science,\nwhence they derived wisdom, because they derived knowledge respecting\nthe spiritual things of heaven and the church; but that this science, on\naccount of its being made idolatrous, was so extirpated and destroyed by\nthe divine providence of the Lord that no visible traces of it were left\nremaining; that nevertheless at this time it has been again discovered\nby the Lord, in order that the men of the church may have conjunction\nwith him, and consociation with the angels; which purposes are effected\nby the Word, in which all things are correspondences. The angels\nrejoiced exceedingly to hear that it has pleased the Lord to reveal this\ngreat arcanum, which had lain so deeply hid for some thousands of years;\nand they said it was done in order that the Christian church, which is\nfounded on the Word, and is now at its end, may again revive and draw\nbreath through heaven from the Lord. They inquired whether by that\nscience it is at this day discovered what are signified by baptism and\nthe holy supper, which have heretofore given birth to so many various\nconjectures about their true meaning. I replied, that it is. 3. I said\nfurther, that a revelation has been made at this day by the Lord\nconcerning the life of man after death? The angels said, \"What\nconcerning the life after death? Who does not know that a man lives\nafter death?\" I replied, \"They know it, and they do not know it: they\nsay that it is not the man that lives after death, but his soul, and\nthat this lives a spirit; and the idea they have of a spirit is as of\nwind or ether, and that it does not live a man till after the day of the\nlast judgement, at which time the corporeal parts, which had been left\nin the world, will be recollected and again fitted together into a body,\nnotwithstanding their having been eaten by worms, mice, and fish; and\nthat thus men will rise again.\" The angels said, \"What a notion is this!\nWho does not know that a man lives a man after death, with this\ndifference alone, that he then lives a spiritual man, and that a\nspiritual man sees a spiritual man, as a material man sees a material\nman, and that they know no distinction, except that they are in a more\nperfect state?\" 4. The angels inquired, \"What do they know concerning\nour world, and concerning heaven and hell?\" I said, \"Nothing at all; but\nat this day it has been revealed by the Lord, what is the nature and\nquality of the world in which angels and spirits live, thus what is the\nquality of heaven and of hell; and further, that angels and spirits are\nin conjunction with men; besides many wonderful things respecting them.\"\nThe angels were glad to hear that it has pleased the Lord to reveal such\nthings, that men may no longer be in doubt through ignorance respecting\ntheir immortality. 5. I further said, that at this day it has been\nrevealed from the Lord, that in your world there is a sun, different\nfrom that of our world, and that the sun of your world is pure love, and\nthe sun of our world is pure fire; and that on this account, whatever\nproceeds from your sun, since it is pure love, partakes of life, and\nwhatever proceeds from our sun, since it is pure fire, does not partake\nof life; and that hence is the difference between spiritual and natural,\nwhich difference, heretofore unknown, has been also revealed: hereby\nalso is made known the source of the light which enlightens the human\nunderstanding with wisdom, and the source of the heat which kindles the\nhuman will with heat. 6. It has been further discovered, that there are\nthree degrees of life, and that hence there are three heavens; and that\nthe human mind is distinguished into those degrees, and that hence man\n(_homo_) corresponds to the three heavens. The angels said, \"Did not\nthey know this heretofore?\" I answered, \"They were acquainted with a\ndistinction of degrees in relation to greater and less, but not in\nrelation to prior and posterior.\" 7. The angels inquired whether any\nother things have been revealed? I replied \"Several; namely, concerning\nthe last judgement: concerning the Lord, that he is God of heaven and\nearth; that God is one both in person and essence, in whom there is a\ndivine trinity; and that he is the Lord: also concerning the new church\nto be established by him, and concerning the doctrine of that church;\nconcerning the sanctity of the sacred scripture; that the Apocalypse\nalso has been revealed, which could not be revealed even as to a single\nverse except by the Lord; moreover concerning the inhabitants of the\nplanets, and the earths in the universe; besides several memorable and\nwonderful relations from the spiritual world, whereby several things\nrelating to wisdom have been revealed from heaven.\"\n\n533. The angels were exceedingly rejoiced at this information; but they\nperceived that I was sorrowful, and asked the cause of my sorrow. I\nsaid, because the above arcana, at this day revealed by the Lord,\nalthough in excellence and worth exceeding all the knowledges heretofore\npublished, are yet considered on earth as of no value. The angels\nwondered at this, and besought the Lord that they might be allowed to\nlook down into the world: they did so, and lo! mere darkness was\ntherein: and they were told, that those arcana should be written on a\npaper, which should be let down to the earth, and they would see a\nprodigy: and it was done so; and lo! the paper on which those arcana\nwere written, was let down from heaven, and in its progress, while it\nwas in the world of spirits, it shone as a bright star; but when it\ndescended into the natural world, the light disappeared, and it was\ndarkened in the degree to which it fell: and while it was let down by\nthe angels in companies consisting of men of learning and erudition,\nboth clergy and laity, there was heard a murmur from many, in which were\nthese expressions, \"What have we here? Is it any thing or nothing? What\nmatters it whether we know these things or not? Are they not mere\ncreatures of the brain?\" And it appeared as if some of them took the\npaper and folded it, rolling and unrolling it with their fingers, that\nthey might deface the writing; and it appeared as if some tore it in\npieces, and some were desirous to trample it under their feet: but they\nwere prevented by the Lord from proceeding to such enormity, and charge\nwas given to the angels to draw it back and secure it: and as the angels\nwere affected with sadness, and thought with themselves how long this\nwas to be the case, it was said, _For a time, and times, and half a\ntime_, Rev. xii. 14.\n\n534. After this I conversed with the angels, informing them that\nsomewhat further is revealed in the world by the Lord. They asked,\n\"What?\" I said, \"Concerning love truly conjugial and its heavenly\ndelights.\" The angels said, \"Who does not know that the delights of\nconjugial love exceed those of all other loves? and who cannot see, that\ninto some love are collected all the blessednesses, satisfactions, and\ndelights, which can possibly be conferred by the Lord, and that the\nreceptacle thereof is love truly conjugial, which is capable of\nreceiving and perceiving them fully and sensibly?\" I replied, \"They do\nnot know this, because they have not come to the Lord, and lived\naccording to his precepts, by shunning evils as sins and doing goods;\nand love truly conjugial with its delights is solely from the Lord, and\nis given to those who live according to his precepts; thus it is given\nto those who are received into the Lord's new church, which is meant in\nthe Apocalypse by the New Jerusalem.\" To this I added, \"I am in doubt\nwhether in the world at this day they are willing to believe that this\nlove in itself is a spiritual love, and hence grounded in religion,\nbecause they entertain only a corporeal idea respecting it.\" Then they\nsaid to me, \"Write respecting it, and follow revelation; and afterwards\nthe book written respecting it shall be sent down from us out of heaven,\nand we shall see whether the things contained in it are received; and at\nthe same time whether they are willing to acknowledge, that that love is\naccording to the state of religion with man, spiritual with the\nspiritual, natural with the natural, and merely carnal with adulterers.\"\n\n535. After this I heard an outrageous murmur from below, and at the same\ntime these words, \"Do miracles; and we will believe you.\" And I asked,\n\"Are not the things above-mentioned miracles?\" Answer was made, \"They\nare not.\" I again asked, \"What miracles then do you mean?\" And it was\nsaid, \"Disclose and reveal things to come; and we will have faith.\" But\nI replied, \"Such disclosures and revelation are not granted from heaven;\nsince in proportion as a man knows things to come, in the same\nproportion his reason and understanding, together with his wisdom and\nprudence, fall into an indolence of inexertion, grow torpid, and decay.\"\nAgain I asked, \"What other miracles shall I do?\" And a cry was made, \"Do\nsuch miracles as Moses did in Egypt.\" To this I answered, \"Possibly you\nmay harden your hearts against them as Pharaoh and the Egyptians did.\"\nAnd reply was made, \"We will not.\" But again I said, \"Assure me of a\ncertainty, that you will not dance about a golden calf and adore it, as\nthe posterity of Jacob did within a month after they had seen the whole\nMount Sinai on fire, and heard Jehovah himself speaking out of the fire,\nthus after the greatest of all miracles;\" (a golden calf in the\nspiritual sense denotes the pleasure of the flesh;) and reply was made\nfrom below, \"We will not be like the posterity of Jacob.\" But at that\ninstant I heard it said to them from heaven, \"If ye believe not Moses\nand the prophets,--that is, the Word of the Lord, ye will not believe\nfrom miracles, any more than the sons of Jacob did in the wilderness,\nnor any more than they believed when they saw with their own eyes the\nmiracles done by the Lord himself, while he was in the world.\"\n\n\n\n\nGENERAL INDEX.\n\n\nPART THE FIRST.\n\nPRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE,\nn. 1-26.\n\nON MARRIAGES IN HEAVEN, n. 27-41.\n\nA man lives a man after death, n. 28-31. In this case a male is a male,\nand a female a female, n. 32, 33. Every one's peculiar love remains with\nhim after death, n. 34-36. The love of the sex especially remains; and\nwith those who go to heaven, which is the case with all who become\nspiritual here on earth, conjugial love remains, n. 37, 38. These things\nfully confirmed by ocular demonstration, n. 39. Consequently there are\nmarriages in heaven, n. 40. Spiritual nuptials are to be understood by\nthe Lord's words, \"After the resurrection they are not given in\nmarriage,\" n. 41.\n\nON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45-54.\n\nThe love of the sex remains with every man after death, according to its\ninterior quality; that is, such as it had been in his interior will and\nthought in the world, n. 46, 47. Conjugial love in like manner remains\nsuch as it has been anteriorly; that is, such as it had been in the\nman's interior will and thought in the world, n. 48. Married partners\nmost commonly meet after death, know each other, again associate, and\nfor a time live together: this is the case in the first state, thus\nwhile they are in externals as in the world, n. 47*. But successively,\nas they put off their externals and enter into their internals, they\nperceive what had been the quality of their love and inclination for\neach other, and consequently whether they can live together or not, n.\n48*. If they can live together, they remain married partners; but if\nthey cannot, they separate, sometimes the husband from the wife,\nsometimes the wife from the husband, and sometimes each from the other,\nn. 49. In this case there is given to the man a suitable wife, and to\nthe woman a suitable husband, n. 50. Married pairs enjoy similar\ncommunications with each other as in the world, but more delightful and\nblessed, yet without prolification; in the place of which they\nexperience spiritual prolification, which is that of love and wisdom, n.\n51, 52. This is the case with those who go to heaven; but it is\notherwise with those who go to hell, n. 53, 54.\n\nON LOVE TRULY CONJUGIAL, n. 57-73.\n\nThere exists a love truly conjugial, which at this day is so rare, that\nit is not known what is its quality, and scarcely that it exists, n. 58,\n59. This love originates in the marriage of good and truth, n. 60, 61.\nThere is a correspondence of this love with the marriage of the Lord and\nthe church, n. 62, 63. This love, from its origin and correspondence, is\ncelestial, spiritual, holy, pure, and clean, above every other love\nimparted by the Lord to the angels of heaven and the men of the church,\nn. 64. It is also the foundation love of all celestial and spiritual\nloves, and thence of all natural loves, n. 65-67. Into this love are\ncollected all joys and delights from first to last, n. 68, 69. None,\nhowever, come into this love, and can remain in it, but those who\napproach the Lord, and love the truths of the church, and practise its\ngoods, n. 70-72. This love was the love of loves with the ancients, who\nlived in the golden, silver, and copper ages, n. 73.\n\nON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND\nTRUTH n. 83-102.\n\nGood and truth are the universals of creation, and thence are in all\ncreated things; but they are in created subjects according to the form\nof each, n. 84-86. There is neither solitary good nor solitary truth;\nbut in all cases they are conjoined, n. 87. There is the truth of good,\nand from this the good of truth; or truth grounded in good, and good\ngrounded in that truth; and in those two principles is implanted from\ncreation an inclination to join themselves together into a one, n. 88,\n89. In the subjects of the animal kingdom, the truth of good, or truth\ngrounded in good, is male (or masculine); and the good of that truth, or\ngood grounded in that truth, is female (or feminine), n. 90, 91. From\nthe influx of the marriage of good and truth from the Lord, the love of\nthe sex and conjugial love are derived, n. 92, 93. The love of the sex\nbelongs to the external or natural man; and hence it is common to every\nanimal, n. 94. But conjugial love belongs to the internal or spiritual\nman; and hence this love is peculiar to man, n. 95, 96. With man\nconjugial love is in the love of the sex as a gem in its matrix, n. 97.\nThe love of the sex with man is not the origin of conjugial love, but\nits first rudiment; thus it is like an external natural principle, in\nwhich an internal spiritual principle is implanted, n. 98. During the\nimplantation of conjugial love, the love of the sex inverts itself, and\nbecomes the chaste love of the sex, n. 99. The male and the female were\ncreated to be the essential form of the marriage of good and truth, n.\n100. Married partners are that form in their inmost principles, and\nthence in what is derived from those principles, in proportion as the\ninteriors of their minds are opened, n. 101, 102.\n\nON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE, n.\n116-131.\n\nThe Lord in the Word is called the Bridegroom and Husband, and the\nchurch the bride and wife; and the conjunction of the Lord with the\nchurch, and the reciprocal conjunction of the church with the Lord, is\ncalled a marriage, n. 117. The Lord is also called a Father, and the\nchurch, a mother, n. 118, 119. The offspring derived from the Lord as a\nhusband and father, and from the church as a wife and mother, are all\nspiritual; and in the spiritual sense of the Word are understood by sons\nand daughters, brothers and sisters, sons-in-law and daughters-in-law,\nand by other names of relations, n. 120. The spiritual offspring which\nare born from the Lord's marriage with the church, are truths and goods;\ntruths, from which are derived understanding, perception, and all\nthought; and goods, from which are derived love, charity, and all\naffection, n. 121. From the marriage of good and truth, which proceeds\nfrom the Lord in the way of influx, man receives truth, and the Lord\nconjoins good thereto; and thus the church is formed by the Lord with\nman, n. 122-124. The husband does not represent the Lord, and the wife\nthe church; because both together, the husband and the wife, constitute\nthe church, n. 125. Therefore there is not a correspondence of the\nhusband with the Lord, and of the wife with the church, in the marriages\nof the angels in the heavens, and of men on earth, n. 126. But there is\na correspondence with conjugial love, semination, prolification, the\nlove of infants, and similar things which exist in marriages and are\nderived from them, n. 127. The Word is the medium of conjunction,\nbecause it is from the Lord, and thereby is the Lord, n. 128. The church\nis from the Lord, and exists with those who come to him and live\naccording to his precepts, n. 129. Conjugial love is according to the\nstate of the church, because it is according to the state of wisdom with\nman, n. 130. And as the church is from the Lord, conjugial love is also\nfrom him, n. 131.\n\nON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138-156.\n\nThe chaste principle and the non-chaste are predicated only of marriages\nand of such things as relate to marriages, n. 139, 140. The chaste\nprinciple is predicated only of monogamical marriages, or of the\nmarriage of one man with one wife, n. 141. The Christian conjugial\nprinciple alone is chaste, n. 142. Love truly conjugial is essential\nchastity, n. 143. All the delights of love truly conjugial, even the\nultimate, are chaste, n. 144. With those who are made spiritual by the\nLord, conjugial love is more and more purified and rendered chaste, n.\n145, 146. The chastity of marriage exists by a total renunciation of\nwhoredoms from a principle of religion, n. 147-149. Chastity cannot be\npredicated of infants, or of boys and girls, or of young men and maidens\nbefore they feel in themselves a love of the sex, n. 150. Chastity\ncannot be predicated of eunuchs so made, n. 151. Chastity cannot be\npredicated of those who do not believe adulteries to be evils in regard\nto religion; and still less of those who do not believe them to be\nhurtful to society, n. 152. Chastity cannot be predicated of those who\nabstain from adulteries only for various external reasons, n. 153.\nChastity cannot be predicated of those who believe marriages to be\nunchaste, n. 154. Chastity cannot be predicated of those who have\nrenounced marriage by vows of perpetual celibacy, unless there be and\nremain in them the love of a life truly conjugial, n. 155. A state of\nmarriage is to be preferred to a state of celibacy, n. 156.\n\nON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE\nLORD'S WORDS,--THEY ARE NO LONGER TWO BUT ONE FLESH, n. 156*-181.\n\nFrom creation there is implanted in each sex a faculty and inclination,\nwhereby they are able and willing to be joined together as it were into\na one, n. 157. Conjugial love conjoins two souls, and thence two minds,\ninto a one, n. 158. The will of the wife conjoins itself with the\nunderstanding of the man, and thence the understanding of the man with\nthe will of the wife, n. 159. The inclination to unite the man to\nherself is constant and perpetual with the wife, but inconstant and\nalternate with the man, n. 160. Conjunction is inspired into the man\nfrom the wife according to her love, and is received by the man\naccording to his wisdom, n. 161. This conjunction is effected\nsuccessively from the first days of marriage; and with those who are\nprincipled in love truly conjugial, it is effected more and more\nthoroughly to eternity, n. 162. The conjunction of the wife with the\nrational wisdom of the husband is effected from within, but with his\nmoral wisdom from without, n. 163-165. For the sake of this conjunction\nas an end, the wife has a perception of the affections of her husband,\nand also the utmost prudence in moderating them, n. 166. Wives conceal\nthis perception with themselves, and hide it from their husbands for\nreasons of necessity, in order that conjugial love, friendship, and\nconfidence, and thereby the blessedness of dwelling together, and the\nhappiness of life may be secured, n. 167. This perception is the wisdom\nof the wife, and is not communicable to the man; neither is the rational\nwisdom of the man communicable to the wife, n. 168. The wife from a\nprinciple of love is continually thinking about the man's inclination to\nher, with the purpose of joining him to herself; it is otherwise with\nthe man, n. 169. The wife conjoins herself to the man by applications to\nthe desires of his will, n. 170. The wife is conjoined to her husband by\nthe sphere of her life flowing from the love of him, n. 171. The wife is\nconjoined to the husband by the appropriation of the powers of his\nvirtue; which however is effected according to their mutual spiritual\nlove, n. 172. Thus the wife receives in herself the image of her\nhusband, and thence perceives, sees, and is sensible of his affections,\nn. 173. There are duties proper to the husband, and others proper to the\nwife; and the wife cannot enter into the duties proper to the husband,\nnor the husband into the duties proper to the wife, so as to perform\nthem aright, n. 174, 175. These duties also, according to mutual aid,\nconjoin the two into a one, and at the same time constitute one house,\nn. 176. Married partners, according to these conjunctions, become one\nman more and more, n. 177. Those who are principled in love truly\nconjugial, are sensible of their being a united man, as it were one\nflesh, n. 178. Love truly conjugial, considered in itself, is a union of\nsouls, a conjunction of minds, and an endeavour towards conjunction in\nthe bosoms, and thence in the body, n. 179. The states of this love are\ninnocence, peace, tranquillity, inmost friendship, full confidence, and\na mutual desire of mind and heart to do every good to each other; and\nthe states derived from these are blessedness, satisfaction, delight,\nand pleasure; and from the eternal enjoyment of these is derived\nheavenly felicity, n. 180. These things can only exist in the marriage\nof one man with one wife, n. 181.\n\nON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN\nBY MARRIAGE, n. 184-206\n\nThe state of a man's life, from infancy even to the end of his life, and\nafterwards to eternity, is continually changing, n. 185. In like manner\na man's internal form, which is that of his spirit, is continually\nchanging n. 186. These changes differ in the case of men and of women;\nsince men from creation are forms of knowledge, intelligence, and\nwisdom, and women are forms of the love of those principles as existing\nwith men, n. 187. With men there is an elevation of the mind into\nsuperior light, and with women an elevation of the mind into superior\nheat; and the woman is made sensible of the delights of her heat in the\nman's light, n. 188, 189. With both men and women, the states of life\nbefore marriage are different from what they are afterwards, n. 190.\nWith married partners the states of life after marriage are changed, and\nsucceed each other according to the conjunctions of their minds by\nconjugial love, n. 191. Marriage also induces other forms in the souls\nand minds of married partners, n. 192. The woman is actually formed into\na wife, according to the description in the book of creation, n. 193.\nThis formation is effected on the part of the wife by secret means: and\nthis is meant by the woman's being created while the man slept, n. 194.\nThis formation on the part of the wife, is effected by the conjunction\nof her own will with the internal will of the man, n. 195. The end\nherein is, that the will of both may become one, and that thus both may\nbecome one man, n. 196. This formation (on the part of the wife) is\neffected by an appropriation of the affections of the husband, n. 197.\nThis formation (on the part of the wife) is effected by a reception of\nthe propagations of the soul of the husband, with the delight arising\nfrom her desire to be the love of her husband's wisdom, n. 198. Thus a\nmaiden is formed into a wife, and a youth into a husband, n. 199. In the\nmarriage of one man with one wife, between whom there exists love truly\nconjugial, the wife becomes more and more a wife, and the husband more\nand more a husband, n. 200. Thus also their forms are successively\nperfected and ennobled from within, n. 201. Children born of parents who\nare principled in love truly conjugial, derive from them the conjugial\nprinciple of good and truth, whence they have an inclination and\nfaculty, if sons, to perceive the things relating to wisdom; and if\ndaughters, to love those things which wisdom teaches, n. 202-205. The\nreason of this is, because the soul of the offspring is from the father,\nand its clothing from the mother, n. 206.\n\nUNIVERSALS RESPECTING MARRIAGES, n. 209-230.\n\nThe sense proper to conjugial love is the sense of touch, n. 210. With\nthose who are in love truly conjugial, the faculty of growing wise\nincreases; but with those who are not, it decreases, n. 211, 212. With\nthose who are in love truly conjugial, the happiness of dwelling\ntogether increases; but with those who are not, it decreases, n. 213.\nWith those who are in love truly conjugial, conjunction of minds\nincreases, and therewith friendship; but with those who are not, they\nboth decrease, n. 214. Those who are in love truly conjugial,\ncontinually desire to be one man; but those who are not in conjugial\nlove, desire to be two, n. 215. Those who are in love truly conjugial,\nin marriage have respect to what is eternal; but with those who are not,\nthe case is reversed, n. 216. Conjugial love resides with chaste wives;\nbut still their love depends on the husbands, n. 216*. Wives love the\nbonds of marriage, if the men do, n. 217. The intelligence of women is\nin itself modest, elegant, pacific, yielding, soft, tender; but the\nintelligence of men is in itself grave, harsh, hard, daring, fond of\nlicentiousness, n. 218. Wives are in no excitation as men are; but they\nhave a state of preparation for reception, n. 219. Men have abundant\nstore according to the love of propagating the truths of wisdom, and to\nthe love of doing uses, n. 220. Determination is in the good pleasure of\nthe husband, n. 221. The conjugial sphere flows from the Lord through\nheaven into everything in the universe, even to its ultimates, n. 222.\nThis sphere is received by the female sex, and through that is\ntransferred to the male sex, n. 223. Where there is love truly\nconjugial, this sphere is received by the wife, and only through her by\nthe husband, n. 224. Where there is love not conjugial, this sphere is\nreceived indeed by the wife, but not by the husband through her, n. 225.\nLove truly conjugial may exist with one of the married partners, and not\nat the same time with the other, n. 226. There are various similitudes\nand dissimilitudes, both internal and external, with married partners,\nn. 227. Various similitudes can be conjoined, but not with\ndissimilitudes, n. 228. The Lord provides similitudes for those who\ndesire love truly conjugial, and if not on earth he yet provides them in\nheaven, n. 229. A man, according to the deficiency and loss of conjugial\nlove, approaches to the nature of a beast, n. 230.\n\nON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, n.\n234-260.\n\nThere are spiritual heat and spiritual cold; and spiritual heat is love,\nand spiritual cold is the privation thereof, n. 235. Spiritual cold in\nmarriages is a disunion of souls and a disjunction of minds, whence come\nindifference, discord, contempt, disdain, and aversion; from which, in\nseveral cases, at length comes separation as to bed, chamber, and house,\nn. 236. There are several successive causes of cold, some internal, some\nexternal, and some accidental, n. 237. Internal causes of cold are from\nreligion, n. 238, 239. Of internal causes of cold the first is the\nrejection of religion by each of the parties, n. 240. Of internal causes\nof cold the second is that one of the parties has religion and not the\nother, n. 241. Of internal causes of cold the third is, that one of the\nparties is of one religion and the other of another, n. 242. Of internal\ncauses of cold the fourth is, the falsity of the religion, n. 243. With\nmany, the above-mentioned are causes of internal cold, but not at the\nsame time of external, n. 244, 245. There are also several external\ncauses of cold, the first of which is dissimilitude of minds and manner,\nn. 246. Of external causes of cold the second is, that conjugial love is\nbelieved to be the same as adulterous love, only that the latter is not\nallowed by law, but the former is, n. 247. Of external causes of cold\nthe third is, a striving for preeminence between married partners, n.\n248. Of external causes of cold the fourth is, a want of determination\nto any employment or business, whence comes wandering passion, n. 249.\nOf external causes of cold the fifth is, inequality of external rank and\ncondition, n. 250. There are also causes of separation, n. 251. The\nfirst cause of legitimate separation is a vitiated state of mind, n.\n252. The second cause of legitimate separation is a vitiated state of\nbody, n. 253. The third cause of legitimate separation is impotence\nbefore marriage, n. 254. Adultery is the cause of divorce, n. 255. There\nare also several accidental causes of cold; the first of which is, that\nenjoyment is common (or cheap), because continually allowed, n. 256. Of\naccidental causes of cold the second is, that living with a married\npartner, from a covenant and contract, seems forced and not free, n.\n257. Of accidental causes of cold the third is, affirmation on the part\nof the wife, and her talking incessantly about love, n. 258. Of\naccidental causes of cold the fourth is, the man's continually thinking\nthat his wife is willing, and on the other hand, the wife's thinking\nthat the man is not willing, n. 259. As cold is in the mind, it is also\nin the body; and according to the increase of that cold, the externals\nalso of the body are closed, n. 260.\n\nON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES, n.\n271-292.\n\nIn the natural world almost all are capable of being joined together as\nto external, but not as to internal affections, if these disagree and\nare apparent, n. 272. In the spiritual world all are conjoined according\nto internal, but not according to external affections, unless these act\nin unity with the internal, n. 273. It is the external affections,\naccording to which matrimony is generally contracted in the world, n.\n274. But in case they are not influenced by internal affections which\nconjoin minds, the bonds of matrimony are loosed in the house, n. 275.\nNevertheless those bonds must continue in the world till the decease of\none of the parties, n. 276. In cases of matrimony, in which the internal\naffections do not conjoin, there are external affections, which assume a\nsemblance of the internal, and tend to consociate, n. 277. Thence come\napparent love, friendship, and favor between married partners, n. 278.\nThese appearances are assumed conjugial semblances, and they are\ncommendable, because useful and necessary, n. 279. These assumed\nconjugial semblances, in the case of a spiritual man conjoined to a\nnatural, are founded in justice and judgement, n. 280. For various\nreasons, these assumed conjugial semblances with natural men are founded\nin prudence, n. 281. They are for the sake of amendment and\naccommodation, n. 282. They are for the sake of preserving order in\ndomestic affairs, and for the sake of mutual aid, n. 283. They are for\nthe sake of unanimity in the care of infants and the education of\nchildren, n. 284. They are for the sake of peace in the house, n. 285.\nThey are for the sake of reputation out of the house, n. 286. They are\nfor the sake of various favors expected from the married partner, or\nfrom his or her relations, and thus from the fear of losing such favors,\nn. 287. They are for the sake of having blemishes excused, and thereby\nof avoiding disgrace, n. 288. They are for the sake of reconciliations,\nn. 289. In case favor does not cease with the wife, when faculty ceases\nwith the man, there may exist a friendship resembling conjugial\nfriendship when the parties grow old, n. 290. There are various species\nof apparent love and friendship between married partners, one of whom is\nbrought under the yoke, and therefore is subject to the other, n. 291.\nIn the world there are infernal marriages between persons who interiorly\nare the most inveterate enemies, and exteriorly are as the closest\nfriends, n. 292.\n\nON BETROTHINGS AND NUPTIALS, n. 295-314.\n\nThe right of choice belongs to the man, and not to the woman, n. 296.\nThe man ought to court and intreat the woman respecting marriage with\nhim, and not the woman the man, n. 297. The woman ought to consult her\nparents, or those who are in the place of parents, and then deliberate\nwith herself before she consents, n. 298, 299. After a declaration of\nconsent, pledges are to be given, n. 300. Consent is to be secured and\nestablished by solemn betrothing, n. 301. By betrothing, each party is\nprepared for conjugial love, n. 302. By betrothing, the mind of the one\nis united to the mind of the other, so as to effect a marriage of the\nspirit previous to a marriage of the body, n. 303. This is the case with\nthose who think chastely of marriages; but it is otherwise with those\nwho think unchastely of them, n. 304. Within the time of betrothing it\nis not allowable to be connected corporeally, n. 305. When the time of\nbetrothing is completed, the nuptials ought to take place, n. 306.\nPrevious to the celebration of the nuptials, the conjugial covenant is\nto be ratified in the presence of witnesses, n. 307. Marriage is to be\nconsecrated by a priest, n. 308. The nuptials are to be celebrated with\nfestivity, n. 309. After the nuptials, the marriage of the spirit is\nmade also the marriage of the body, and thereby a full marriage, n. 310.\nSuch is the order of conjugial love with its modes, from its first heat\nto its first torch, n. 311. Conjugial love precipitated without order\nand the modes thereof, burns up the marrows, and is consumed, n. 312.\nThe states of the minds of each of the parties proceeding in successive\norder, flow into the state of marriage; nevertheless in one manner with\nthe spiritual and in another with the natural, n. 313. There are\nsuccessive and simultaneous order, and the latter is from the former and\naccording to it, n. 314.\n\nON REPEATED MARRIAGES, n. 317-355.\n\nAfter the death of a married partner, again to contract wedlock, depends\non the preceding conjugial love, n. 318. After the death of a married\npartner, again to contract wedlock, depends also on the state of\nmarriage in which the parties had lived, n. 319. With those who have not\nbeen in love truly conjugial, there is no obstacle or hindrance to their\nagain contracting wedlock, n. 320. Those who had lived together in love\ntruly conjugial, are unwilling to marry again, except for reasons\nseparate from conjugial love, n. 321. The state of a marriage of a youth\nwith a maiden differs from that of a youth with a widow, n. 322. Also\nthe state of marriage of a widower with a maiden differs from that of a\nwidower with a widow, n. 323. The varieties and diversities of these\nmarriages, as to love and its attributes, are innumerable, n. 324. The\nstate of a widow is more grievous that that of a widower n. 325.\n\nON POLYGAMY, n. 332-352.\n\nLove truly conjugial can only exist with one wife, consequently neither\ncan friendship, confidence, ability truly conjugial, and such a\nconjunction of minds that two may be one flesh, n. 333, 334. Thus\ncelestial blessedness, spiritual satisfactions, and natural delights,\nwhich from the beginning were provided for those who are in love truly\nconjugial, can only exist with one wife, n. 335. All those things can\nonly exist from the Lord alone; and they do not exist with any but those\nwho come to him alone, and live according to his commandments, n. 336.\nConsequently love truly conjugial with its felicities can only exist\nwith those who are of the Christian church, n. 337. Therefore a\nChristian is not allowed to marry more than one wife, n. 338. If a\nChristian marries several wives, he commits not only natural but also\nspiritual adultery, n. 339. The Israelitish nation was permitted to\nmarry several wives, because they had not the Christian church, and\nconsequently love truly conjugial could not exist with them, n. 340. At\nthis day the Mahometans are permitted to marry several wives, because\nthey do not acknowledge the Lord Jesus Christ to be one with Jehovah the\nFather, and thereby to be the God of heaven and earth, and hence cannot\nreceive love truly conjugial, n. 341. The Mahometan heaven is out of the\nChristian heaven, and is divided into two heavens, the inferior and the\nsuperior; and only those are elevated into their superior heaven, who\nrenounce concubines, and live with one wife, and acknowledge our Lord as\nequal to God the Father, to whom is given dominion over heaven and\nearth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial\nchastity, purity, and sanctity, cannot exist with polygamists, n. 346. A\npolygamist, so long as he remains such, cannot become spiritual, n. 347.\nPolygamy is not sin with those who live in it from a religious notion,\nn. 348. Polygamy is not sin with those who are in ignorance respecting\nthe Lord, n. 349, 350. Of these, although polygamists, such are saved as\nacknowledge a God, and from a religious notion live according to the\ncivil laws of justice, n. 351. But none either of the latter or of the\nformer can be associated with the angels in the Christian heavens, n.\n352.\n\nON JEALOUSY, n. 357-379.\n\nZeal considered in itself is like the ardent fire of love, n. 358. The\nburning or flame of that love, which is zeal, is a spiritual burning or\nflame, arising from an infestation and assault of the love, n. 356-361.\nThe quality of a man's zeal is according to the quality of his love;\nthus it differs according as the love is good or evil, n. 362. The zeal\nof a good love and the zeal of an evil love, are alike in externals, but\naltogether different in internals, n. 363, 364. The zeal of a good love\nin its internals contains a hidden store of love and friendship: but the\nzeal of an evil love in its internals contains a hidden store of hatred\nand revenge, n. 365, 366. The zeal of conjugial love is called jealousy,\nn. 367. Jealousy is like an ardent fire against those who infest love\nexercised towards a married partner, and like a terrible fear for the\nloss of that love, n. 368. There is spiritual jealousy with monogamists,\nand natural with polygamists, n. 369, 370. Jealousy with those married\npartners who tenderly love each other, is a just grief grounded in sound\nreason, lest conjugial love should be divided, and should thereby\nperish, n. 371, 372. Jealousy, with married partners who do not love\neach other, is grounded in several causes; arising in some instances\nfrom various mental weaknesses, n. 373-375. In some instances there is\nnot any jealousy; and this also from various causes, n. 376. There is a\njealousy also in regard to concubines, but not such as in regard to\nwives, n. 377. Jealousy likewise exists among beasts and birds, n. 378.\nThe jealousy of men and husbands is different from that of women and\nwives, n. 379.\n\nON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n.\n385-414.\n\nTwo universal spheres proceed from the Lord to preserve the universe in\nits created state; of which the one is the sphere of procreating, and\nthe other the sphere of protecting the things procreated, n. 386. These\ntwo universal spheres make a one with the sphere of conjugial love and\nthe sphere of the love of infants, n. 387. These two spheres universally\nand singularly flow into all things of heaven and all things of the\nworld, from first to last, n. 388-390. The sphere of the love of infants\nis a sphere of protection and support of those who cannot protect and\nsupport themselves, n. 391. This sphere affects both the evil and the\ngood, and disposes every one to love, protect, and support his offspring\nfrom his own love, n. 392. This sphere principally affects the female\nsex, thus mothers; and the male sex, or fathers, by derivation from\nthem, n. 393. This sphere is also a sphere of innocence and peace (from\nthe Lord,) n. 394. The sphere of innocence flows into infants, and\nthrough them into the parents, and affects them, n. 395. It also flows\ninto the souls of the parents, and unites with the same sphere with the\ninfants; and it is principally insinuated by means of the touch, n. 396,\n397. In the degree in which innocence retires from infants, affection\nand conjunction also abate, and this successively, even to separation,\nn. 398. A state of rational innocence and peace with parents towards\ninfants, is grounded in the circumstance, that they know nothing and can\ndo nothing from themselves, but from others, especially from the father\nand mother; and this state successively retires, in proportion as they\nknow and have ability from themselves, and not from others, n. 399. The\nsphere of the love of procreating advances in order from the end through\ncauses into effects, and makes periods; whereby creation is preserved in\nthe state foreseen and provided for, n. 400, 401. The love of infants\ndescends, and does not ascend, n. 402. Wives have one state of love\nbefore conception, and another state after, even to the birth, n. 403.\nWith parents conjugial love is conjoined with the love of infants by\nspiritual causes, and thence by natural, n. 404. The love of infants and\nchildren is different with spiritual married partners from what it is\nwith natural, n. 405-407. With the spiritual, that love is from what is\ninterior or prior, but with the natural, from what is exterior or\nposterior, n. 408. In consequence hereof that love prevails with married\npartners who mutually love each other, and also with those who do not at\nall love each other, n. 409. The love of infants remains after death,\nespecially with women, n. 410. Infants are educated under the Lord's\nauspices by such women, and grow in stature and intelligence as in the\nworld, n. 411, 412. It is there provided by the Lord, that with those\ninfants the innocence of infancy becomes the innocence of wisdom, (and\nthus they become angels) n. 413, 414.\n\n\nPART THE SECOND.\n\nPRELIMINARY NOTE BY THE EDITOR.\n\nON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443.\n\nIt is not known what adulterous love is, unless it be known what\nconjugial love is, n. 424. Adulterous love is opposed to conjugial love,\nn. 425. Adulterous love is opposed to conjugial love, as the natural man\nviewed in himself is opposed to the spiritual man, n. 426. Adulterous\nlove is opposed to conjugial love, as the connubial connection of what\nis evil and false is opposed to the marriage of good and truth, n. 427,\n428. Hence adulterous love is opposed to conjugial love as hell is to\nheaven, n. 429. The impurity of hell is from adulterous love, and the\npurity of heaven from conjugial love, n. 430. In the church, the\nimpurity and the purity are similarly circumstanced, n. 431. Adulterous\nlove more and more makes a man (_homo_) not a man (_homo_), and a man\n(_vir_) not a man (_vir_); and conjugial love makes a man (_homo_) more\nand more a man (_homo_) and a man (_vir_), n. 432, 433. There are a\nsphere of adulterous love and a sphere of conjugial love, n. 434. The\nsphere of adulterous love ascends from hell, and the sphere of conjugial\nlove descends from heaven, n. 435. In each world those two spheres meet,\nbut do not unite, n. 436. Between those two spheres there is an\nequilibrium, and man is in it, n. 437. A man can turn himself to\nwhichever sphere he pleases; but so far as he turns himself to the one,\nso far he turns himself from the other, n. 438. Each sphere brings with\nit delights, n. 439. The delights of adulterous love commence from the\nflesh, and are of the flesh even in the spirit; but the delights of\nconjugial love commence in the spirit, and are of the spirit even in the\nflesh, n. 440, 441, The delights of adulterous love are the pleasures of\ninsanity; but the delights of conjugial love are the delights of wisdom,\nn. 442, 443.\n\nON FORNICATION, n. 444*-460.\n\nFornication is of the love of the sex, n. 445. The love of the sex, from\nwhich fornication is derived, commences when a youth begins to think and\nact from his own understanding, and his voice to be masculine, n. 446.\nFornication is of the natural man, n. 447. Fornication is lust, but not\nthe lust of adultery, n. 448, 449. With some men, the love of the sex\ncannot without hurt be totally checked from going forth into\nfornication, n. 450. Therefore in populous cities public stews are\ntolerated, n. 451. Fornication is light, so far as it looks to conjugial\nlove, and gives this love the preference, n. 452. The lust of\nfornication is grievous, so far as it looks to adultery, n. 453. The\nlust of fornication is more grievous as it verges to the desire of\nvarieties and of defloration, n. 454. The sphere of the lust of\nfornication, such as it is in the beginning, is a middle sphere between\nthe sphere of adulterous love and the sphere of conjugial love, and\nmakes an equilibrium, n. 455. Care is to be taken, lest by immoderate\nand inordinate fornications conjugial love be destroyed, n. 456.\nInasmuch as the conjugial principle of one man with one wife is the\njewel of human life, and the reservoir of the Christian religion, n.\n457, 458. With those who, from various reasons, cannot as yet enter into\nmarriage, and from their passion for the sex, cannot moderate their\nlusts, this conjugial principle may be preserved, if the vague love of\nthe sex be confined to one mistress, n. 459. Keeping a mistress is\npreferable to vague amours, provided only one be kept, and she be\nneither a maiden nor a married woman, and the love of the mistress be\nkept separate from conjugial love, n. 460.\n\nON CONCUBINAGE, n. 462-476.\n\nThere are two kinds of concubinage, which differ exceedingly from each\nother, the one conjointly with a wife, the other apart from a wife, n.\n463. Concubinage conjointly with a wife, is altogether unlawful for\nChristians, and detestable, n. 464. It is polygamy, which has been\ncondemned, and is to be condemned by the Christian world, n. 465. It is\nan adultery whereby the conjugial principle, which is the most precious\njewel of the Christian life, is destroyed, n. 466. Concubinage apart\nfrom a wife, when it is engaged in from causes legitimate, just, and\ntruly excusatory, is not unlawful, n. 467. The legitimate causes of this\nconcubinage are the legitimate causes of divorce, while the wife is\nnevertheless retained at home, n. 468, 469. The just causes of this\nconcubinage are the just causes of separation from the bed, n. 470. Of\nthe excusatory causes of this concubinage some are real and some not, n.\n471. The really excusatory causes are such as are grounded in what is\njust, n. 472, 473. The excusatory causes which are not real are such as\nare not grounded in what is just, although in the appearance of what is\njust, n. 474. Those who, from causes legitimate, just, and really\nexcusatory, are engaged in this concubinage, may at the same time be\nprincipled in conjugial love, n. 475. While this concubinage continues,\nactual connection with a wife is not allowable, n. 476.\n\nON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499.\n\nThere are three genera of adulteries,--simple, duplicate, and\ntriplicate, n. 479. Simple adultery is that of an unmarried man with\nanother's wife, or of an unmarried woman with another's husband, n. 480,\n481. Duplicate adultery is that of a husband with another's wife, or of\na wife with another's husband, n. 482, 483. Triplicate adultery is with\nrelations by blood, n. 484. There are four degrees of adulteries,\naccording to which they have their predications, their charges of blame,\nand after death their imputation, n. 485. Adulteries of the first degree\nare adulteries of ignorance, which are committed by those who cannot as\nyet, or cannot at all, consult the understanding, and thence check them,\nn. 486. In such cases adulteries are mild, n. 487. Adulteries of the\nsecond degree are adulteries of lust, which are committed by those who\nindeed are able to consult the understanding, but from accidental causes\nat the moment are not able, n. 488. Adulteries committed by such persons\nare imputatory, according as the understanding afterwards favors them or\nnot, n. 489. Adulteries of the third degree are adulteries of the\nreason, which are committed by those who with the understanding confirm\nthemselves in the persuasion that they are not evils of sin, n. 490. The\nadulteries committed by such persons are grievous, and are imputed to\nthem according to confirmations, n. 491. Adulteries of the fourth degree\nare adulteries of the will, which are committed by those who make them\nlawful and pleasing, and who do not think them of importance enough to\nconsult the understanding respecting them, n. 492. The adulteries\ncommitted by these persons are exceedingly grievous, and are imputed to\nthem as evils of purpose, and remain in them as guilt, n. 493.\nAdulteries of the third and fourth degree are evils of sin, according to\nthe quantity and quality of understanding and will in them, whether they\nare actually committed or not, n. 494. Adulteries grounded in purpose of\nthe will, and adulteries grounded in confirmation of the understanding,\nrender men natural, sensual, and corporeal, n. 495, 496. And this to\nsuch a degree, that at length they reject from themselves all things of\nthe church and of religion, n. 497. Nevertheless they have the powers of\nhuman rationality like other men, n. 498. But they use that rationality\nwhile they are in externals, but abuse it while they are in externals,\nn. 499.\n\nON THE LUST OF DEFLORATION, n. 501-505.\n\nThe state of a virgin or undeflowered woman before and after marriage,\nn. 502. Virginity is the crown of chastity and the certificate of\nconjugial love, n. 503. Defloration, without a view to marriage as an\nend, is the villany of a robber, n. 504. The lot of those who have\nconfirmed themselves in the persuasion that the lust of defloration is\nnot an evil of sin, after death is grievous, n. 505.\n\nON THE LUST OF VARIETIES, n. 506-510.\n\nBy the lust of varieties is meant the entirely dissolute lust of\nadultery, n. 507. That lust is love, and at the same time loathing, in\nregard to the sex, n. 508. The lot of those (who have been addicted to\nthat lust) after death is miserable, since they have not the inmost\nprinciple of life, n. 510.\n\nON THE LUST OF VIOLATION, n. 511, 512.\n\nON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514.\n\nON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL\nMARRIAGE, n. 515-520.\n\nON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531.\n\nThe evil in which every one is principled, is imputed to him after\ndeath; and so also the good, n. 524. The transference of the good of one\nperson into another is impossible, n. 525. Imputation, if by it is meant\nsuch transference, is a frivolous term, n. 526. Evil or good is imputed\nto every one according to the quality of his will and of his\nunderstanding, n. 527-529. Thus adulterous love is imputed to every one,\nn. 530. Thus also conjugial love is imputed to every one, n. 531.\n\n\nINDEX TO THE MEMORABLE RELATIONS.\n\n\nConjugial love seen in its form with two conjugial partners, who were\nconveyed down from heaven in a chariot, n. 42, 43.\n\nThree novitiates from the world receive information respecting marriages\nin heaven, n. 44.\n\nOn the chaste love of the sex, n. 55.\n\nOn the temple of wisdom, where the causes of beauty in the female sex\nare discussed by wise ones, n. 56.\n\nOn conjugial love with those who lived in the golden age, n. 75.\n\nOn conjugial love with those who lived in the silver age, n. 76.\n\nOn conjugial love with those who lived in the copper age, n. 77.\n\nOn conjugial love with those who lived in the iron age, n. 78.\n\nOn conjugial love with those who lived after those ages, n. 79, 80.\n\nOn the glorification of the Lord by the angels in the heavens, on\naccount of his advent, and of conjugial love, which is to be restored at\nthat time, n. 81.\n\nOn the precepts of the New Church, n. 82.\n\nOn the origin of conjugial love, and of its virtue or potency, discussed\nby an assembly of the wise from Europe, n. 103, 104.\n\nOn a paper let down from heaven to the earth, on which was written, The\nmarriage of good and truth, n. 115.\n\nWhat the image and likeness of God is, and what the tree of life, and\nthe tree of the knowledge of good and evil, n. 132-136.\n\nTwo angels out of the third heaven give information respecting conjugial\nlove there, n. 137.\n\nOn the ancients in Greece, who inquired of strangers, What news from the\nearth? Also, on men found in the woods, n. 151*-154*.\n\nOn the golden shower and hall, where the wives said various things\nrespecting conjugial love, n. 155*.\n\nThe opinion of the ancient sophi in Greece respecting the life of men\nafter death, n. 182.\n\nOn the nuptial garden called Adramandoni, where there was a conversation\nrespecting the influx of conjugial love, n. 183.\n\nA declaration by the ancient sophi in Greece respecting employments in\nheaven, n. 207.\n\nOn the golden shower and hall, where the wives again conversed\nrespecting conjugial love, n. 208.\n\nOn the judges who were influenced by friendship, of whom it was\nexclaimed, O how just! n. 231.\n\nOn the reasoners, of whom it was exclaimed, O how learned! n. 232.\n\nOn the confirmatory, of whom it was exclaimed, O how wise! n. 233.\n\nOn those who are in the love of ruling from the love of self, n.\n261-266.\n\nOn those who are in the love of possessing all things of the world, n.\n267, 268.\n\nOn Lucifer, n. 269.\n\nOn conjugial cold, n. 270.\n\nOn the seven wives sitting on a bed of roses, who said various things\nrespecting conjugial love, n. 293.\n\nObservations by the same wives on the prudence of women, n. 294.\n\nA discussion what the soul is, and what is its quality, n. 315.\n\nOn the garden, where there was a conversation respecting the divine\nprovidence in regard to marriages, n. 316.\n\nOn the distinction between what is spiritual and what is natural, n.\n326-329.\n\nDiscussions, whether a woman who loves herself for her beauty, loves her\nhusband; and whether a man who loves himself for his intelligence, loves\nhis wife, n. 330, 331.\n\nOn self-prudence, n. 353.\n\nOn the perpetual faculty of loving a wife in heaven, n. 355, 356.\n\nA discussion, whether nature is of life, or life of nature; also\nrespecting the centre and expanse of life and nature, n. 380.\n\nOrators delivering their sentiments on the origin of beauty in the\nfemale sex, n. 381-384.\n\nThat all things which exist and take place in the natural world, are\nfrom the Lord through the spiritual world, n. 415-422.\n\nOn the angels who were ignorant of the nature and meaning of adultery,\nn. 444.\n\nOn delight, which is the universal of heaven and hell, n. 461.\n\nOn an adulterer who was taken up into heaven, and there saw things\ninverted n. 477.\n\nOn three priests who were accused by adulterers, n. 500.\n\nThat determined and confirmed adulterers do not acknowledge anything of\nheaven and the church, n. 521, 522.\n\nOn the new things revealed by the Lord, n. 532.\n\n\n\nINDEX TO CONJUGIAL LOVE.\n\n       *       *       *       *       *\n\n_The Numbers refer to the Paragraphs, and not to the Pages_.\n\n       *       *       *       *       *\n\nABOMINATION OF DESOLATION. Matt. xxiv. 15, signifies the falsification\nand deprivation of all truth, 80.\n\nABSENCE in the spiritual world, its cause, 171.\n\nACTION.--In all conjunction by love there must be action, reception, and\nreaction, 293. From the will, which in itself is spiritual, actions\nflow, 220.\n\nACTIVITY is one of the moral virtues which respect life, and enter into\nit, 164. The activity of love makes a sense of delight, 461. The influx\nof Love and wisdom from the Lord is the essential activity from which\ncomes all delight, 461. From conjugial love, as from a fountain, issue\nthe activities and alacrities of life, 249.\n\nACTORS.--In heaven, out of the cities, are exhibited stage\nentertainments, wherein the actors represent the various virtues and\ngraces of moral life, 17, 79.\n\nACTUALLY, 66, 98, 178, &c.\n\n_Obs._--This expression is used to distinguish _Actualiter_ from\n_Realiter_, of which the author also makes use; thus between _actually_\nand _really_, there is the same distinction as between _actual_ taken in\na philosophical sense, and _real_.\n\nACUTION.--The spiritual purification of conjugial love may be compared\nwith the purification of natural spirits effected by chemists, and\ncalled acution, 145.\n\nADAM.--In what his sin consisted, 444. Error of those who believe that\nAdam was wise and did good from himself, and that this was his state of\nintegrity, 135. The evil in which each man is born, is not derived\nhereditarily from Adam, but from his parents, 525. If it is believed\nthat the guilt of Adam is inscribed on all the human race, it is because\nfew reflect on any evil in themselves, and thence know it, 525. Adam and\nman are one expression in the Hebrew tongue, 156*.\n\nADJUNCTION.--The union of the soul and mind of one married partner to\nthose of the other, is an actual adjunction, and cannot possibly be\ndissolved, 321. This adjunction is close and near according to the love,\nand approaching to contact with those who are principled in love truly\nconjugial, 158. It may be called spiritual cohabitation, which takes\nplace with married partners who love each other tenderly, however remote\ntheir bodies may be from each other, 158.\n\nADMINISTRATIONS in the spiritual world, 207. The discharge of them is\nattended with delight, 207.\n\nADMINISTRATORS.--In the spiritual world there are administrators, 207.\n\nADORATIONS.--Why the ancients in their adorations turned their faces to\nthe rising sun, 342.\n\nADRAMANDONI is the name of a garden in the spiritual world; this word\nsignifies the delight of conjugial love, 183.\n\nADULTERERS.--As soon as a man actually becomes an adulterer, heaven is\nclosed to him, 500. Adulterers become more and more not men, 432. There\nare four kinds of adulterers:--1st, Adulterers from a purposed principle\nare those who are so from the lust of the will; 2d, adulterers from a\nconfirmed principle are those who are so from the persuasion of the\nunderstanding; 3d, adulterers from a deliberate principle are those who\nare so from the allurements of the senses; 4th, adulterers from a\nnon-deliberate principle are those who are not in the faculty or not in\nthe liberty of consulting the understanding, 432. Those of the two\nformer kinds become more and more not men, but the two latter kinds\nbecome men as they recede from those errors, 432. Reasonings of\nadulterers, 500. Every unclean principle of hell is from adulterers,\n500, 477. Whoever is in spiritual adultery is also in natural adultery,\n520.\n\nADULTERERS from a deliberate principle and from a non-deliberate\nprinciple, 432.\n\nADULTERY, by, is meant scortation opposite to marriage, 480. The\nhorrible nature of adultery, 483. Spiritual adultery is the connection\nof evil and the false, 520. Adulteries are the complex of all evils,\n356. Why hell in the total is called adultery, 520. There are three\ngenera of adulteries, simple, duplicate, and triplicate, 478, 484. There\nare four degrees of adulteries, according to which they have their\npredications, their charges of blame, and after death, their\nimputations, 485-499:--1st, Adulteries of ignorance, &c., 486, 487; 2d,\nadulteries of lust, 488, 489; 3d, adulteries of the reason or\nunderstanding, &e., 490, 491; 4th, adulteries of the will, 492, 493. The\ndistinction between adulteries of the will and those of the\nunderstanding, 490. The adultery of the reason is less grievous than the\nadultery of the will, 490.--Accessories of adultery and aggravations of\nit, 454. Adultery is the cause of divorce, 255. Representative of\nadultery in its business, 521.\n\nAFFECT.\n\n_Obs._--This word signifies to impress with affection either good or\nbad.\n\nAFFECTIONS which are merely derivations of the love, form the will, and\nmake and compose it, 197. Every affection of love belongs to the will,\nfor what a man loves, that he also wills, 196. Every affection has its\ndelight, 272. Affections, with the thoughts thence derived, appertain to\nthe mind, and sensations, with the pleasures thence derived, appertain\nto the body, 273. In the natural world, almost all are capable of being\njoined together as to external affections, but not as to internal\naffections, if these disagree and appear, 272. In the spiritual world\nall are conjoined as to internal affections, but not according to\nexternal, unless these act in unity with the internal, 273. The\naffections according to which wedlock is commonly contracted in the\nworld, are external, 274; but in that case they are not influenced by\ninternal affections, which conjoin minds, the bonds of wedlock are\nloosed in the house, 275. By internal affections are meant the mutual\ninclinations which influence the mind of each of the parties from\nheaven; whereas by external affections are meant the inclinations which\ninfluence the mind of each of the parties from the world, 277. The\nexternal affections by death follow the body, and are entombed with it,\nthose only remaining which cohere with internal principles, 320. Women\nwere created by the Lord affections of the wisdom of men, 56. Their\naffection of wisdom is essential beauty, 56. All the angels are\naffections of love in a human form, 42: the ruling affection itself\nshines forth from their faces; and from their affection, and according\nto it, the kind and quality of their raiment is derived and determined,\n42.\n\nAFFLICTION, great, Matt. xxiv. 21, signifies the state of the church\ninfested by evils and falses, 80.\n\nAFFLUX, 293.\n\n_Obs._--Afflux is that which flows _upon_ or _towards_, and remains\ngenerally in the external, without penetrating interiorly, _A.C._, n.\n7955. Efflux is that which flows _from_, and is generally predicated of\nthat which proceeds from below upwards. Influx is that which flows\n_into_, or which penetrates interiorly, provided it meets with no\nobstacle; it is generally used when speaking of that which comes from\nabove, thus from heaven, that is, from the Lord through heaven.\n\nAFRICANS more intelligent than the learned of Europe, 114.\n\nAGE.--The common states of a man's life are called infancy, childhood,\nyouth, manhood, and old age, 185. Unequal ages induce coldness in\nmarriage, 250. In the heavens there is no inequality of age, all there\nare in one flower of youth, and continue therein to eternity, 250.\nGolden age, 75. Silver age or period, 76. Copper age, 77. Iron age, 78.\nAge of iron mixed with miry clay, 79. Age of gold, 42, 75; of silver,\n76; of copper, 77; of iron, 78; of iron mixed with clay, 79. The ages of\ngold, silver, and copper are anterior to the time of which we have any\nhistorical records, 73. Men of the golden age knew and acknowledged that\nthey were forms receptive of life from God, and that on this account\nwisdom was inscribed on their souls and hearts, and hence that they saw\ntruth from the light of truth, and by truths perceived good from the\ndelight of the love thereof, 153*. All those who lived in the silver age\nhad intelligence grounded in spiritual truths, and thence in natural\ntruths, 76.\n\nAID, mutual, of husband and wife, 176.\n\nALACRITY is one of those moral virtues which have respect to life, and\nenter into it, 164.\n\nALCOHOL.--Wisdom purified may be compared with alcohol, which is a\nspirit highly rectified, 145.\n\nALCORAN, 342.\n\nALPHA, the, and the Omega.--Why the Lord is so called, 326.\n\nALPHABET in the spiritual world, each letter of it is significative,\n326.\n\nAMBASSADOR in the spiritual world discussing with two priests on the\nsubject of human prudence, 354.\n\nANCIENTS.--Of marriages among the ancients, and the most ancient, 75,\n77. The most ancient people in this world did not acknowledge any other\nwisdom than the wisdom of life; but the ancient people acknowledged the\nwisdom of reason as wisdom, 130. Precepts concerning marriages left by\nthe ancient people to their posterity, 77. Angels are men; their form is\nthe human form, 30. They appear to man when the eyes of his spirit are\nopened, 30. All the angels are affections of love in the human form, 42.\nAngels who are loves, and thence wisdoms, are called celestial, and with\nthem conjugial love is celestial; angels who are wisdoms, and thence\nloves, are called spiritual, and similar thereto is their conjugial\nprinciple, 64. There are among the angels some of a simple, and some of\na wise character, and it is the part of the wise to judge, when the\nsimple, from their simplicity and ignorance, are doubtful about what is\njust, or through mistake wander from it, 207. Every angel has conjugial\nlove with its virtue, ability, and delights, according to his\napplication to the genuine use in which he is, 207. Every man has angels\nassociated to him from the Lord, and such is his conjunction with them,\nthat if they were taken away, he would instantly fall to pieces, 404.\n\nANGER.--Why it is attributed to the Lord, 366.\n\nANIMALS.--Wonderful things conspicuous in the productions of animals,\n416. Every animal is led by the love implanted in his science, as a\nblind person is led through the streets by a dog, 96. See _Beasts_.\n\nANIMUS.--By _animus_ is meant the affections, and thence the external\ninclinations, which are principally insinuated after birth by education,\nsocial intercourse, and consequent habits of life, 246.\n\n_Obs._--These affections and inclinations constitute a sort of inferior\nmind.\n\nANTIPATHY.--In the spiritual world, antipathies are not only felt, but\nalso appear in the face, the discourse, and the gesture, 273. It is\notherwise in the natural world, where antipathies may be concealed, 272.\nAmong certain married partners in the natural world, there is an\nantipathy in their internals, and an apparent sympathy in their\nexternals, 292. Antipathy derives its origin from the opposition of\nspiritual spheres which emanate from subjects, 171.\n\nANTIQUITY.--Memorable things of antiquity seen in heaven amongst a\nnation that lived in the copper age, 77.\n\nAORTA, 315.\n\nAPES.--Of those in hell who appear like apes, 505.\n\nAPOCALYPSE.--A voice from heaven commanded Swedenborg to apply to the\nwork begun in the Apocalypse, and finish it within two years, 522, 532.\n\nAPOPLEXY.--Permanent infirmity, arising from apoplexy, a cause of\nseparation, 253, 470.\n\nAPPEARANCE.--Spaces in the spiritual world are appearances; distances,\nalso, and presences are appearances, 158. The appearances of distances\nand presences there, are according to the proximities, relationships,\nand affinities of love, 158. Those things which, from their origin, are\ncelestial and spiritual, are not in space, but in the appearances of\nspace, 158.\n\n_Obs._--Those things which in the spiritual world are present to the\nsight of spirits and angels are called _appearances_; those things are\ncalled appearances, because, corresponding to the interiors of spirits\nand of angels, they vary according to the states of those interiors.\nThere are real appearances and appearances unreal; the unreal\nappearances are those which do not correspond to the interiors. See\n_Heaven and Hell_.\n\nAPPROPRIATION of evil how it is effected, 489.\n\nARCANA of wisdom respecting conjugial love; it is important that they\nshould be discovered, 43. Arcana of conjugial love concealed with wives,\n166, 155*, 293. Arcanum relative to conception, which takes place though\nthe souls of two married partners be disjoined, 245. Arcanum respecting\nthe actual habitation of every man in some society, either of heaven or\nhell, 530. Arcana known to the ancients, and at this day lost, 220.\nArcana revealed, which exceed in excellence all the arcana heretofore\nrevealed since the beginning of the church, 532. These arcana are yet\nreputed on earth as of no value, 533.\n\nARCHITECTONIC ART, the, is in its essential perfection in heaven, and\nhence are derived all the rules of that art in the world, 12.\n\nARISTIPPUS, 151*.\n\nARISTOTLE, 151*.\n\nARMIES of the Lord Jehovah. Thus the most ancient people called\nthemselves, 75.\n\nARTIFICERS in the spiritual world, 207: wonderful works which they\nexecute there, 207.\n\nAS FROM HIMSELF, 132, 134, 269, 340.\n\nASSAULT.--How love defends itself when assaulted, 361.\n\nASSES.--Of those who, in the spiritual world, appear at a distance like\nasses heavily laden, 232. Blazing ass upon which a pope was seated in\nhell, 265.\n\nASSOCIATE, to.--All in the heavens are associated according to\naffinities and relationships of love, and have habitations accordingly,\n50.\n\nASTRONOMY is one of those sciences by which an entrance is made into\nthings rational, which are the ground of rational wisdom, 163.\n\nATHEISTS, who are in the glory of reputation arising from self-love, and\nthence in a high conceit of their own intelligence, enjoy a more sublime\nrationality than many others; the reason why, 269. Why the understanding\nof atheists, in spiritual light, appeared open beneath but closed above,\n421.\n\nATHENAEUM, city of, in the spiritual world, 151*, 182, 207. Sports of\nthe Athenaeides, 207. These games were spiritual exercises, 207.\n\nATMOSPHERES.--The world is distinguished into regions as to the\natmospheres, the lowest of which is the watery, the next above is the\naerial, and still higher is the etherial, above which there is also the\nhighest, 188, The reason why the atmosphere appears of a golden color in\nthe heaven in which the love of uses reigns, 266.\n\nAURA.--Thus the superior atmosphere is named, 145. The aura is the\ncontinent of celestial light and heat, or of the wisdom and love in\nwhich the angels are principled, 145. See _Atmospheres_.\n\nAUTHORESSES, learned.--Examination of their writings in the spiritual\nworld in their presence, 175.\n\nAVERSION between married partners arises from spiritual cold, 236.\nWhence arises aversion on the part of the husband towards the wife, 305.\nAversion between married partners arises from a disunion of souls and a\ndisjunction of minds, 236.\n\nBACK, the.--The sphere which issues forth from man encompasses him on\nthe back and on the breast, lightly on the back, but more densely on the\nbreast, 171, 224. The effect of this on married partners, who are of\ndifferent minds and discordant affections. 171.\n\nBALANCE.--Love truly conjugal is like a balance in which the\ninclinations for iterated marriages are made, 318. The mind is kept\nbalancing to another marriage, according to the degree of love in which\nit was principled in the former marriage, 318.\n\nBANK of roses, 8, 294.\n\nBATS, in the spiritual world, are correspondences and consequent\nappearances of the thoughts of confirmators, 233.\n\nBEARS signify those who read the Word in the natural sense, and see\ntruths therein, without understanding, 193. Those who only read the\nWord, and imbibe thence nothing of doctrine, appear at a distance, in\nthe spiritual world, like bears, 78.\n\nBEASTS are born into natural loves, and thereby into sciences\ncorresponding to them; still they do not know, think, understand, and\nrelish any sciences, but are led through them by their loves, almost as\nblind persons are led through the streets by dogs, 134. Beasts are born\ninto all the sciences of their loves, thus into all that concerns their\nnourishment, habitation, love of the sex, and the education of their\nyoung, 133. Difference between man and beasts, 133, 134. Every beast\ncorresponds to some quality, either good or evil, 76. Beasts in the\nspiritual world are representative, but in the natural world they are\nreal, 133. Wild beasts in the spiritual world are correspondences, and\nthus representatives of the lusts in which the spirits are, 79. The\nstate of men compared with that of beasts, 151*. Men like beasts, found\nin the forests, 151*. Beast-men, 233.\n\nBEAUTY.--The affection of wisdom is essential beauty, 56. Cause of\nbeauty in the female sex, 56. Women have a two-fold beauty, one natural,\nwhich is that of the face and the body, and the other spiritual, which\nis that of the love and manners, 330. Beauty in the spiritual world is\nthe form of the love and manners, 330. Discussion on the beauty of\nwoman, 330. Origin of that beauty, 382-384. Ineffable beauty of a wife\nin the third heaven, 42.\n\nBEES.--Their wonderful instinct, 419.\n\nBEHIND.--In the spiritual world, it is not allowed any one to stand\nbehind another, and speak to him, 444.\n\nBEINGS.--The desire to continue in its form is implanted by creation in\nall living beings, 361.\n\nBENEVOLENCE is one of those virtues which have respect to life and enter\ninto it, 164.\n\nBETROTHINGS, of, 295-314. Reasons of betrothings, 301. By betrothing\neach party is prepared for conjugial love, 302. By betrothing, the mind\nof one is conjoined to the mind of the other, so as to effect a marriage\nof the spirit, previous to marriage, 303, 305. Of betrothings in heaven,\n20; 21.\n\nBIRDS in the spiritual world are representative forms, 76. Every bird\ncorresponds to some good or bad quality, 76.\n\nBIRDS OF PARADISE.--In heaven the forms under which the chaste delights\nof conjugial love are presented to the view, are birds of paradise, &c.,\n430. A pair of birds of paradise represent the middle region of\nconjugial love, 270.\n\nBLESSEDNESS, 69, 180. Love receives its blessedness from communication\nby uses with others, 266. The infinity of all blessedness is in the\nLord, 335.\n\nBLESSING of marriages by the priests, 308\n\nBLUE.--What the color blue signifies, 76.\n\nBODY, the material, is composed of watery and earthy elements, and of\naerial vapors thence arising, 192. The material body of man is\novercharged with lusts, which are in it as dregs that precipitate\nthemselves to the bottom when the must of wine is clarified, 272. Such\nare the constituent substances of which the bodies of men in the world\nare composed, 272. The bodies of men viewed interiorly are merely forms\nof their minds exteriorly organized to effect the purposes of the soul,\n310. See _Mind_. Every thing which is done in the body is from a\nspiritual origin, 220. All things which are done in the body by man flow\nin from his spirit, 310. Man when stripped of his body is in his\ninternal affections, which his body had before concealed, 273. What is\nin the spirit as derived from the body does not long continue, but the\nlove which is in the spirit and is derived from the body does continue,\n162, 191. Marriages of the spirit ought to precede marriages of the\nbody, 310.\n\nBOND.--The internal or spiritual bond must keep the external or natural\nin its order and tenor, 320. Wives love the bonds of marriage if the men\ndo, 217. Unless the external affections are influenced by internal,\nwhich conjoin minds, the bonds of wedlock are loosed in the house, 275.\n\nBOOKS.--In heaven, as in the world, there are books, 207.\n\nBORN, to be.--Man is born in total ignorance, 134. Every man by birth is\nmerely corporeal, and from corporeal he becomes natural more and more\ninteriorly, and thus rational, and at length spiritual, 59, 305, 447. He\nbecomes rational in proportion as he loves intelligence, and spiritual\nif he loves wisdom, 94, 102. Man is not born into any knowledge, and if\nhe does not receive instruction from others, is viler than a beast, 350.\nMan is born without sciences, to the end that he may receive them all,\nand he is born into no love, to the intent that he may come into all\nlove, 134. Every man is born for heaven and no one for hell, and every\none comes into heaven (by influence) from the Lord, and into hell (by\ninfluence) from self, 350.\n\nBREAST, the, of man signifies wisdom, 198. All things which by\nderivation from the soul and mind have their determination in the body,\nfirst flow into the bosom, 179. The breast is as it were a place of\npublic assembly, and a royal council chamber, and the body is as a\npopulous city around it, 179. The sphere of the man's life encompasses\nhim more densely on the breast, but lightly on the back, 171, 224. See\n_Back_.\n\nBRETHREN.--The Lord calls those brethren and sisters who are of his\nchurch, 120.\n\nBRIDE.--The church in the Word is called the bride and wife, 117.\nClothing of a bride in heaven, 20.\n\nBRIDEGROOM.--The Lord in the Word is called the bridegroom and husband,\n117. Clothing of a bridegroom in heaven, 20.\n\nBRIMSTONE signifies the love of what is false, 80. Lakes of fire and\nbrimstone, 79, 80.\n\nCABINET of antiquities in the spiritual world, 77.\n\nCALF, a golden, signifies the pleasure of the flesh, 535.\n\nCAP, a, signifies intelligence, 293. Turreted cap, 78.\n\nCAROTID ARTERIES, 315.\n\nCASTIGATION.--The spiritual purification of conjugial love may be\ncompared with the purification of natural spirits effected by chemists,\nand named castigation, 145.\n\nCATS.--Comparison concerning them, 512.\n\nCAUSE.--See _End_. To speak from causes is the speech of wisdom, 75.\nCauses of coldness, separations, and divorces in marriages, 234-260.\nCauses of concubinage, 467-474.\n\nCAUSES, the various, of legitimate separation, 253, 470.\n\nCELEBRATION of the Lord from the Word, 81.\n\nCELESTIAL.--In proportion as a man loves his wife he becomes celestial\nand internal, 77.\n\nCELIBACY ought not to be preferred to marriage, 156. Chastity cannot be\npredicated of those who have renounced marriage by vows of perpetual\ncelibacy, unless there be and remain in them the love of a life truly\nconjugial, 155. The sphere of perpetual celibacy infests the sphere of\nconjugial love, which is the very essential sphere of heaven, 54. Those\nwho live in celibacy, if they are spiritual, are on the side of heaven,\n54. Those who in the world have lived a single life, and have altogether\nalienated their minds from marriage, in case they be spiritual, remain\nsingle; but if natural, they become whoremongers, 54. For those who in\ntheir single state have desired marriage, and have solicited it without\nsuccess, if they are spiritual, blessed marriages are provided, but not\nuntil the; come into heaven, 54.\n\nCENTRE of nature and of life, 380.\n\nCERBERUS, 79.\n\nCEREBELLUM, the, is beneath the hinder part of the head, and is designed\nfor love and the goods thereof, 444.\n\nCEREBRUM, the, is beneath the anterior and upper part of the head, and\nis designed for wisdom and the truths thereof, 444.\n\nCHANGE, the, of the state of life which takes place with men and with\nwomen by marriage, 184-206. By changes of the state of life are meant\nchanges of quality as to the things appertaining to the understanding,\nand as to those appertaining to the will, 184. The changes which take\nplace in man's internal principles are more perfectly continuous than\nthose which take place in his external principles, 185. The changes\nwhich take place in internal principles are changes of the state of the\nwill as to affections, and changes of the state of the understanding as\nto thoughts, 185. The changes of these two faculties are perpetual with\nman from infancy even to the end of his life, and afterwards to\neternity, 185. These changes differ in the case of men and in the case\nof women, 187.\n\nCHARGES of blame are made by a judge according to the law, 485.\nDifference between predications, charges of blame, and imputations, 485.\n\nCHARIOT, a, signifies the doctrine of truth, 76.\n\nCHARITY is love, 10.\n\nCHARITY AND FAITH.--Good has relation to charity, and truth to faith,\n115, 124. To live well is charity, and to believe well is faith, 233.\nCharity and faith are the life of God in man, 135.\n\nCHASTE PRINCIPLE, concerning the, and the non-chaste, 138-156. The\nchaste principle and the non-chaste are predicated solely of marriages,\nand of such things as relate to marriages, 139. The Christian conjugial\nprinciple alone is chaste, 142. See _Conjugial_.\n\nCHASTITY OF MARRIAGE, 138, and following. See _Contents_. The chastity\nof marriage exists by a total abdication of what is opposed to it from a\nprinciple of religion, 147-149. The purity of conjugial love is what is\ncalled chastity, 139. Love truly conjugial is essential chastity, 139,\n143. Non-chastity is a removal of what is unchaste from what is chaste,\n138.\n\nCHEMISTRY is one of the sciences by which, as by doors, an entrance is\nmade into things rational, which are the ground of rational wisdom, 163.\n\nCHEMISTS.--Spiritual purification compared to the natural purification\nof spirits effected by chemists, 145.\n\nCHILDREN born of parents who are principled in love truly conjugial,\nderive from their parents the conjugial principle of good and truth,\n202-205. Infants in heaven become men of stature and comeliness,\naccording to the increments of intelligence with them; it is otherwise\nwith infants on earth, 187. When they have attained the stature of young\nmen of eighteen, and young girls of fifteen years of age, in this world,\nthen marriages are provided by the Lord for them, 444. The love of\ninfants remains after death, especially with women, 410. Infants are\neducated under the Lord's auspices by such women, 411. Little children\nin the Word signify those who are in innocence, 414. The love of infants\ncorresponds to the defence of good and truth, 127.\n\nCHRIST.--The kingdom of Christ, which is heaven, is a kingdom of uses,\n7. To reign with Christ signifies to be wise, and to perform uses, 7.\n\nCHRISTIAN.--Love truly conjugial with its delights can only exist among\nthose who are of the Christian church, 337. Not a single person\nthroughout the Christian world is acquainted with the true nature of\nheavenly joy and eternal happiness, 4.\n\nCHRYSALISES, 418.\n\nCHURCH, the, is from the Lord, and exists with those who come to Him,\nand live according to His precepts, 129. The church is the Lord's\nkingdom in the world, corresponding to his kingdom in the heavens; and\nalso the Lord conjoins them together, that they may make a one, 431. The\nchurch in general and in particular is a marriage of good and of truth,\n115. The church with man is formed by the Lord by means of truths to\nwhich good is adjoined, 122-124. The church with its goods and truths\ncan never exist but with those who live in love truly conjugial with one\nwife, 76. The church is of both sexes, 21. The husband and wife together\nare the church; with these the church first implanted in the man and by\nthe man in the wife, 125. How the church is formed by the Lord with two\nmarried partners, and how conjugial love is formed thereby, 68. The\norigin of the church and of conjugial love are in one place of abode,\n238.\n\nCIRCE, 521.\n\nCIRCLE.--What circles round the head represent in the spiritual life,\n269. Circle and increasing progression of conjugial love, 78.\n\nCIRCUMSTANCES and contingencies vary every thing, 485. The quality of\nevery deed, and in general the quality of every thing, depends upon\ncircumstances, 487.\n\nCIVIL things have relation to the world, they are statutes, laws, and\nrules, which bind men, so that a civil society and state may be composed\nof them in a well-connected order, 130. Civil things with man reside\nbeneath spiritual things, and above natural things, 130.\n\nCIVILITY is one of the moral virtues which have respect to life, and\nenter into it, 164. In heaven they show each other every token of\ncivility, 16.\n\nCLAY mixed with iron, 79.\n\nCOHABIT, to.--When married partners have lived in love truly conjugial,\nthe spirit of the deceased cohabits continually with that of the\nsurvivor, and this even to the death of the latter, 321.\n\nCOHABITATION, spiritual, takes place with married partners who love each\nother tenderly, however remote their bodies may be from each other, 158.\nSee _Adjunction_. Internal and external cohabitation, 322. With those\nwho are principled in love truly conjugial the happiness of cohabitation\nincreases, but it decreases with those who are not principled in\nconjugial love, 213.\n\nCOHOBATION.--The spiritual purification of conjugial love may be\ncompared to the purification of natural spirits, as effected by\nchemists, and called cohobation, 145.\n\nCOLD.--Spirits merely natural grow intensely cold while they apply\nthemselves to the side of some angel, who is in a state of love, 235.\nSpiritual cold in marriages is a disunion of souls, 236. Causes of cold\nin marriages, 237-250. Cold arises from various causes, internal,\nexternal, and accidental, all of which originate in a dissimilitude of\ninternal inclinations, 275. Spiritual cold is the privation of spiritual\nheat, 285. Whence it arises, 235. Whence conjugial cold arises, 294.\nEvery one who is insane in spiritual things is cold towards his wife,\nand warm towards harlots, 294.\n\nCOLUMN.--Comparison of successive and simultaneous order to a column of\nsteps, which, when it subsides, becomes a body ushering in a plane, 314.\n\nCOMMUNICATIONS.--After death, married pairs enjoy similar communications\nwith each other as in the world, 51.\n\nCONATUS is the very essence of motion, 215. From the endeavor of the two\nprinciples of good and truth to join themselves together into one,\nconjugial love exists by derivation, 288.\n\nCONCEPTIONS.--Between the disjoined souls of married partners there is\neffected conjunction in a middle love, otherwise there would be no\nconceptions, 245.\n\nCONCERTS of music and singing in the heavens, 17.\n\nCONCLUDE, to, from an interior and prior principle, is to conclude from\nends and causes to effects, which is according to order; but to conclude\nfrom an exterior or posterior principle, is to conclude from effects to\ncauses and ends, which is contrary to order, 408.\n\nCONCUBINAGE, 462-476. Difference between concubinage and pellicacy, 462.\nSee _Pellicacy_. There are two kinds of concubinage which differ\nexceedingly from each other, the one conjointly with a wife, the other\napart from a wife, 463. Concubinage conjointly with a wife is illicit to\nChristians and detestable, 464. See also 467, 476.\n\nCONCUBINE, 462.\n\nCONCUPISCENCE, concerning, 267. Every one is by truth interiorly in\nconcupiscence, but by education exteriorly in intelligence, 267.\nInteresting particulars concerning concupiscence not visionary or\nfantastic, in which all men are born, 269. All the concupiscences of\nevil reside in the lowest region of the mind, which is called the\nnatural; but in the region above, which is called the spiritual, there\nare not any concupiscences of evil, 305. In every thing that proceeds\nfrom the natural man there is concupiscence, 448. Imputation of\nconcupiscence, 455. In the spiritual world every evil concupiscence\npresents a likeness of itself in some form, which is not perceived by\nthose who are in the concupiscence, but by those who are at a distance,\n521.\n\nCONFIDENCE, full, is in conjugial love, and is derived from it, 180.\nFull confidence relates to the heart, 180.\n\nCONFINES OF HEAVEN.--Those who enter into extra-conjugial life are sent\nto their like, on the confines of heaven, 155.\n\nCONFIRM, to.--The understanding alone confirms, and when it confirms it\nengages the will to its party, 491. Every one can confirm evil equally\nas well as good, in like manner what is false as well as what is true.\nThe reason why the confirmation of evil is perceived with more delight\nthan the confirmation of good, and the confirmation of what is false\nwith greater lucidity than the confirmation of what is true, 491.\nIntelligence does not consist in being able to confirm whatever a man\npleases, but in being able to see that what is true is true, and that\nwhat is false is false, 233. Every one may confirm himself in favor of\nthe divine principle or Being, by the visible things of nature, 416-419.\nThose who confirm themselves in favor of a divine principle or Being,\nattend to the wonderful things which are conspicuous in the productions\nboth of vegetables and animals, 416. Those who had confirmed themselves\nin favor of nature, by what is visible in this world, so as to become\natheists, appeared in spiritual light with the understanding open\nbeneath, but closed above, 421.\n\nCONFIRMATIONS are effected by reasonings, which the mind seizes for its\nuse, deriving them either from its superior region or its inferior, 491.\nThe form of the human mind is according to confirmations turned towards\nheaven, if its confirmations are in favor of marriages, but turned to\nhell, if they are in favor of adulteries, 491. Confirmations of\nfalsities, so as to make them appear like truths, are represented in the\nspiritual world under the forms of birds of night, 233. See _To\nConfirm_.\n\nCONFIRMATORS.--They are called such in the spiritual world who cannot at\nall see whether truth be truth, but yet can make whatever they will to\nbe truth, 233. Their fate in the other life, 233.\n\nCONJUGIAL PAIRS.--It is provided by the Lord that conjugial pairs be\nborn, and that these pairs be continually educated for marriage, neither\nthe maiden nor the youth knowing any thing of the matter, 316.\n\nCONJUGIAL PRINCIPLE, the, of good and truth is implanted from creation\nin every soul, and also in the principles derived from the soul, 204.\nThe conjugial principle fills the universe from first principles to\nlast, and from a man even to a worm, 204. It is inscribed on the soul,\nto the end that soul may be propagated from soul, 236. It is inscribed\non both sexes from inmost principles to ultimates, and a man's quality\nas to his thoughts and affections, and consequently as to his bodily\nactions and behavior, is according to that principle, 140. In every\nsubstance, even the smallest, there is a conjugial principle, 316. In\nthe minutest things with man, both male and female, there is a conjugial\nprinciple: still the conjugial principle with the male is different from\nwhat it is with the female, 316. There is implanted in every man from\ncreation, and consequently from his birth, an internal conjugial\nprinciple, and an external conjugial principle; man comes first into the\nlatter, and as he becomes spiritual he comes into the former. 148, 188.\nChildren derive from their parents the conjugial principle of good and\ntruth, for it is that principle which flows into man from the Lord, and\nconstitutes his human life, 203. The conjugial human principle ever goes\nhand in hand with religion, 80. This conjugial principle is the desire\nof living with one wife, and every Christian has this desire according\nto his religion, 80. The Christian conjugial principle alone is chaste,\n142. By the Christian conjugial principle is meant the marriage of one\nman with one wife, 142. The conjugial principle of one man with one\nwife, is the storehouse of human life, and the reservoir of the\nChristian religion, 457, 458. The conjugial principle is like a scale in\nwhich conjugial love is weighed, 531.\n\nCONJUNCTION.--In every part, and even in every particular, there is a\nprinciple tending to conjunction, 33, 37; it was implanted from\ncreation, and thence remains perpetually, 37. The conjunctive principle\nlies concealed in every part of the male, and in every part of the\nfemale, 37, 46. In the male conjugial principle there is what is\nconjunctive with the female conjugial principle, and _vice versa_, even\nin the minutest things, 316.\n\nCONJUNCTION of souls and minds by marriage, so that they are no longer\ntwo but one flesh, 156, 181. Spiritual conjunction cannot possibly be\ndissolved, 321. How there is a conjunction of the created universe with\nits Creator, and by conjunction everlasting conservation, 85. There is\nconjunction with the Lord by a life according to his commandments, 341.\nThere is no conjunction unless it be reciprocal, for conjunction on one\npart, and not on the other in its turn, is dissolved of itself, 61.\n\nCONNECTION, the connubial, of what is evil and false is the spiritual\norigin of adultery, 428, 520. It is the anti-church, 497. In hell all\nare in this _conmibium_, 520.\n\nCONNUBIAL PRINCIPLE, the, of what is evil and false, is the opposite of\nthe conjugial principle of good and truth, 203. Beneath heaven there are\nonly nuptial connections which are tied and loosed, 192.\n\nCONSCIENCE is a spiritual virtue which flows from love towards God, and\nlove towards the neighbor, 164. See _To Flow_.\n\nCONSCIENTIOUSNESS in regard to marriage, 271.\n\nCONSECRATION of marriages, 308.\n\nCONSENT constitutes marriage and initiates the spirit into conjugial\nlove, 299. Consent against the will, or extorted, does not initiate the\nspirit, 299.\n\nCONSOCIATION, 45, 153*.\n\nCONSUMMATION of the Age, signifies the last time or end of the church,\n80.\n\nCONTEMPT between married partners springs from disunion of souls, 236.\n\nCONTINGENCIES and circumstances vary every thing, 485, 488.\n\nCONTRARIES arise from an opposite principle in contrariety thereto, 425.\n\nCONVICTION of the spirit of man, how it is effected, 295. Those things\nin which the spirit is convinced, obtain a place above those which,\nwithout consulting reason, enter from authority, and from the faith of\nauthority, 295.\n\nCOPPER, the, signifies natural good, 77. The age or period of copper,\n77.\n\nCORPORA STRIATA, 315.\n\nCORPOREAL PRINCIPLE, the, is like ground wherein things natural,\nrational, and spiritual, are implanted in their order, 59. Man is born\ncorporeal as a worm, and he remains corporeal, unless he learns to know,\nto understand, and to be wise from others, 133. Every man by birth is\nmerely corporeal, and from corporeal he becomes natural more and more\ninteriorly, and thus rational, and at length spiritual, 59, 148. By\ncorporeal men are properly meant those who love only themselves, placing\ntheir heart in the quest of honor, 496; they immerse all things of the\nwill, and consequently of the understanding in the body, and look\nbackward at themselves from others, and love only what is proper to\nthemselves, 496. Corporeal spirits, 495.\n\nCORRESPONDENCES, 76, 127, 342, 532. Concerning the correspondence of the\nmarriage of the Lord and the church, 116. There is a correspondence of\nconjugial love with the marriage of the Lord and the church, 62. Of the\ncorrespondence of the opposite with the violation of spiritual marriage,\n515. See _Science of Correspondences_.\n\nCORTICAL substance of the brain, 315.\n\nCOURAGE is one of the moral virtues which have respect to life and enter\ninto it, 164.\n\nCOVENANT signifies conjunction, 128. As the Word is the medium of\nconjunction, it is therefore called the old and the new covenant, 128.\nThe covenant between Jehovah and the heavens, 75.\n\nCRAB, the.--What it is to think as a crab walks, 295.\n\nCREATE, to.--Why man was so created that whatever he wills, thinks, and\ndoes, appears to him as in himself, and thereby from himself, 444. How\nman, created a form of God, could be changed into a form of the devil,\n153*.\n\nCREATION cannot be from any other source than from divine love, by\ndivine wisdom in divine use, 183. All fructifications, propagations, and\nprolifications, are continuations of creation, 183. The creation returns\nto the Creator, through the angelic heaven which is composed of the\nhuman race, 85. Creation of man for conjugial love, 66.\n\nCROCODILES, in the spiritual world, represent the deceit and cunning of\nthe inhabitants, 79.\n\nCROWNS of flowers on the head, 183. The crown of chastity, 503.\n\nCUPIDITIES, the, of the flesh are nothing but the conglomerated\nconcupiscences of what is evil and false, 440.\n\nCUSTOMARY RITES, there are, which are merely formal, and there are\nothers which at the same time are also essential; among the latter are\nthe nuptials, 306. Nuptials are to be reckoned among essentials, 306.\n\nDANES, the, 103, 111.\n\nDARKNESS of the north signifies dulness of mind and ignorance of truth,\n77.\n\nDAUGHTERS-IN-LAW.--What daughters and sons-in-law signify in the Word,\n120.\n\nDAUGHTERS, in the Word, signifies the goods of the church, 120, 220.\n\nDEATH.--Man after death is perfectly a man, yea, more perfectly a man\nthan before in the world, 182.\n\nDECALOGUE, why the, was promulgated by Jehovah God upon Mount Sinai with\na stupendous miracle, 351.\n\nDECANTATION.--The purification of conjugial love may be compared with\nthe purification of natural spirits, as effected by the chemists, and\ncalled decantation, 145.\n\nDECEASED.--When married partners have lived in love truly conjugial, the\nspirit of the deceased cohabits continually with that of the survivor,\nand this even to the death of the latter, 321.\n\nDECLARATION, the, of love belongs to the men, 296.\n\nDEFECATION.--The purification of conjugial love may be compared with the\npurification of natural spirits, as effected by the chemists, and called\ndefecation, 145.\n\nDEGREES.--There are three degrees of life, and hence there are three\nheavens, and the human mind is distinguished into those degrees, hence\nman corresponds to the three heavens, 532. Heretofore the distinction of\ndegrees in relation to greater and less has been known, but not in\nrelation to prior and posterior, 532. There are three degrees of the\nnatural man; the first degree is that properly meant by the natural, the\nsecond the sensual, and the third the corporeal, 496. Adulteries change\nmen into these degenerate degrees, 496. Four degrees of adulteries,\n485-494. Violations of the Word and the church correspond to the\nprohibited degrees enumerated in Levit., ch. xviii., 519.\n\nDELIGHTS, all, whatever, of which man has any sensation, are delights of\nhis love, 68. By delights love manifests itself, yea, exists and lives,\n68. Delights follow use, and are also communicated to man according to\nthe love thereof, 68. The love of use derives its essence from love, and\nits existence from wisdom. The love of use, which derives its origin\nfrom love by wisdom, is the love and life of all celestial joys, 63. The\nactivity of love makes the sense of delight: its activity in heaven is\nwith wisdom, its activity in hell is with insanity: each in its objects\npresents delights, 461. Delight is the all of life to all in heaven, and\nto all in hell, 461. Delights are exalted in the same degree that love\nis exalted, and also in the degree that the incident affections touch\nthe ruling love more nearly, 68. Every delight of love, in the spiritual\nworld, is presented to the sight under various appearances, to the sense\nunder various odors, and to the view under various forms of beasts and\nbirds, 430. Delights of love truly conjugial, 68.\n\nDELIGHTS, external, without internal have no soul, 8. Every delight\nwithout its corresponding soul continually grows more and more languid\nand dull, and fatigues the mind (_animus_) more than labor, 8. The\ndelight of the soul is derived from love and wisdom proceeding from the\nLord, 8. This delight enters into the soul by influx from the Lord, and\ndescends through the superior and inferior regions of the mind into all\nthe senses of the body, and in them is complete and full, 8. In\nconjugial love are collated all joys and delights from first to last,\n68, 69. The delights of conjugial love are the same with the delights of\nwisdom, 293, 294. They proceed from the Lord, and now thence into the\nsouls of men (_homines_), and through their souls into their minds, and\nthere into the interior affections and thoughts, and thence into the\nbody, 183, 69, 144, 155*, 193. As good is one with truth in spiritual\nmarriage, so wives desire to be one with their husband; and hence arise\nconjugial delights with them, 198. Paradisiacal delights, 8. The\ndelights of conjugial love ascend to the highest heaven, and in the way\nthither, and there, join themselves with the delights of all heavenly\nloves, and thereby enter into their happiness, and endure forever, 294.\n\nDELIRIUM.--An eminent degree of delirium is occasioned by truths which\nare falsified until they are believed to be wisdom, 212. Delirium in\nwhich those are, in the spiritual world, who have been in the\nunrestrained love of self and the world, 267.\n\nDEMOCRITUS, 182.\n\nDEMOSTHENES, 182.\n\nDEVILS.--Those are called devils who have lived wickedly, and thereby\nrejected all acknowledgment of God from their hearts, 380. See _Satans_.\nWith adulterers who are called devils, the will is the principal agent,\nand with those who are called satans, the understanding is the principal\nagent, 492. Devil of a frightful form, 263.\n\nDIFFERENCE between the spiritual and the natural, 326-329.\n\nDIGNITIES, concerning, in heaven, 7, 266, there they do not prefer\ndignity to use but the excellence of use to dignity, 250.\n\nDIOGENES, 182.\n\nDISCIPLES, the twelve, together represented the church as to all its\nconstituent principles, 119. Who they are who are called disciples of\nthe Lord in the spiritual world, 261.\n\nDISCORD between married partners arises from spiritual cold, 236.\n\nDISCOURSE, man's, in itself is such as is the thought of his\nunderstanding which produces it, 527. Discourse itself is grounded in\nthe thought of the understanding, and the tone of the voice is grounded\nin the will affection, 140. Speech which is said to flow from the\nthought, flows not from the thought, but from the affection through the\nthought, 36. Spiritual language with representatives fully expresses\nwhat is intended to be said, and many things in a moment, 481.\nConversation in the spiritual world may be heard by a distant person as\nif he were present, 521. Frequent discourse from the memory and from\nrecollection, and not at the same time from thought and intelligence,\ninduces a kind of faith, 415.\n\nDISJUNCTION, all, derives its origin from the opposition of spiritual\nspheres, which emanate from their subjects, 171.\n\nDISSIMILITUDES in the spiritual world are separated, 273. See\n_Likeness_.\n\nDISTANCES.--Spheres cause distances in the spiritual world, 171.\nDistances in the spiritual world are appearances according to the states\nof mind, 78.\n\nDISTINCTION, characteristic, of the woman and the man, 217.\n\nDIVERSITIES.--Distinction between varieties and diversities. There are\nvarieties between those things which are of one genus, or of one\nspecies, also between the genera and species; but there is a diversity\nbetween those things which are in the opposite principle, 324. In heaven\nthere is infinite variety, and in hell infinite diversity, 324.\n\nDIVIDED.--Every thing divided is more and more multiple, and not more\nand more simple, because what is continually divided approaches nearer\nand nearer to the Infinite, in which all things are infinitely, 329.\n\nDIVINE GOOD AND TRUTH.--The divine good is the _esse_ of the divine\nsubstance, and the divine truth is the _existere_ of the divine\nsubstance, 115. The divine good and truth proceed as one from the Lord,\n87. The Lord God, the Creator, is essential divine good, and essential\ndivine truth, 84. The divine truth in the Word is united to the divine\ngood, 129. All divine truth in the heavens gives forth light, 77.\n\nDIVINE ESSENCE, the, is composed of love, wisdom, and use, 183. Nothing\nbut what is of the divine essence can proceed from the Lord, and flow\ninto the inmost principle of man, 183. There is not any essence without\na form, nor any form without an essence, 87.\n\nDIVINE LOVE AND WISDOM.--In the Lord God, the Creator, there are divine\nlove and Divine Wisdom, 84.\n\nDIVISIBLE.--Every grain of thought, and every drop of affection, is\ndivisible _ad infinitum_: in proportion as his ideas are divisible man\nis wise, 329. Every thing is divisible _in infinitum_, 185.\n\nDIVORCE, by, is meant the abolition of the conjugial covenant, and\nthence a plenary separation, and after this an entire liberty to marry\nanother wife, 468. The only cause of divorce is adultery, according to\nthe Lord's precept. Matt. xix. 9, 255, 468.\n\nDOCTRINALS of the New Church in five precepts, 82.\n\nDOGS in the spiritual world represent the lusts in which the inhabitants\nare principled, 79. Who those are who appear like dogs of indulgences,\n505.\n\nDOVES, turtle.--In heaven, the appearances under which the chaste\ndelights of conjugial love are presented to the view, are turtle-doves,\n&c., 430. A pair of turtle-doves represents conjugial love of the\nhighest region, 270.\n\nDRAGONS in the spiritual world represent the falsities and depraved\ninclinations of the inhabitants to those things which appertain to\nidolatrous worship, 79.\n\nDRESS of a bridegroom and bride during their marriage in heaven, 20, 21.\n\nDRINK, to, water from the fountain signifies to be instructed concerning\ntruths, and by truths concerning goods, and thereby to grow wise, 182.\n\nDRINKS.--In the heaven as well as in the world there are drinks, 6. See\n_Food_.\n\nDRUNKENNESS, 252, 472.\n\nDURA-MATER, 315.\n\nDUTIES.--There are duties proper to the man, and duties proper to the\nwife, 174. In the duties proper to the men, the primary agent is\nunderstanding, thought, and wisdom; whereas in the duties proper to the\nwives, the primary agent is will, affection, and love, 175.\n\nEAR, the, does not hear and discern the harmonies of tunes in singing,\nand the concordances of the articulation of sounds in discourse, but the\nspirit, 440. In heaven the right ear is the good of hearing, and the\nleft the truth thereof, 316.\n\nEARTH, the, or ground is the common mother of all vegetables, 206, 397;\nand of all minerals, 397.\n\nEARTH, the lower, in the spiritual world, is next above hell, 231.\n\nEARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c.\n\nEASE, by, and sloth the mind grows stupid and the body torpid, and the\nwhole man becomes insensible to every vital love, especially to\nconjugial love, 249.\n\nEAST, the.--The Lord is the East, because he is in the sun there, 261.\n\nEAT, to, of the tree of life, in a spiritual sense, is to be intelligent\nand wise from the Lord; and to eat of the tree of knowledge of good and\nevil, signifies to be intelligent and wise from self, 353. To eat of the\ntree of life, is to receive eternal life; to eat of the tree of\nknowledge of good and evil, is to receive damnation, 135, 444.\n\nECCLESIASTICAL ORDER, the, on the earth minister those things which\nappertain to the Lord's priestly character, 308. What is the nature of\necclesiastical self-love, 264. They aspire to be gods, so far as that\nlove is unrestrained. 264.\n\nEDEN.--See _Garden_.\n\nEDUCATION of children in the spiritual world, 411-413.\n\nEFFECT.--See _End_.\n\nEFFIGY.--Two married partners, between or in whom conjugial love\nsubsists, are an effigy and form of it, 65. In the spiritual world the\nfaces of spirits become the effigies of their internal affections, 273.\n\nELECTION belongs to the man and not to the woman, 296. The women have\nthe right of election of one of their suitors, 296.\n\nELEVATION.--With men there is an elevation of the mind into superior\nlight, and with women elevation of the mind into superior heat, 188.\nElevation into superior light with men is elevation into superior\nintelligence, and thence into wisdom, in which also there are ascending\ndegrees of elevation, 188. The elevation into superior heat with women\nis an elevation into chaster and purer conjugial love, and continually\ntowards the conjugial principle, which from creation lies concealed in\ntheir inmost principles, 188. These elevations considered in themselves\nare openings of the mind, 188.\n\nELYSIAN FIELDS, 182.\n\nEMPLOYMENTS in the spiritual world, 207.\n\nEND of this Work, 295.\n\nEND, the, and the cause, in what is to be effected and in effects, act\nin unity because they act together, 387. The end, cause, and effect\nsuccessively progress as three things, but in the effect itself they\nmake one, 401. Every end considered in itself is a love, 212. Every end\nappertains to the will, every cause to the understanding, and every\neffect to action, 400. The end, unless the intended effect is seen\ntogether with it, is not any thing, neither does each become any thing,\nunless the cause supports, contrives, and conjoins, 400. All operations\nin the universe have a progression from ends, through causes into\neffects, 400. Ends advance in a series, one after the other, and in\ntheir progress the last end becomes first, 387. Ends make progression in\nnature through times without time, but they cannot come forth and\nmanifest themselves, until the effect or use exists and becomes a\nsubject, 401. The end of marriage is the procreation of children, 254.\nAll in heaven are influenced by an end of good; and all in hell by an\nend of evil, 453, 527.\n\nENGLAND, 380\n\nENGLISH, 103, 107, 326.\n\nENUNCIATIONS, the.--The name of the prophetic books of the Word that was\ngiven to the inhabitants of Asia, before the Israelitish Word, 77.\n\nEPICURUS, 182.\n\nEQUILIBRIUM, there is an, between the sphere of conjugial love, and\nbetween the sphere of its opposite, and man is kept in this equilibrium,\n437. This equilibrium is a spiritual equilibrium, 437. Spiritual\nequilibrium is that which exists between good and evil, or between\nheaven and hell, 444. This equilibrium produces a free principle, 444.\nSee _Freedom_.\n\nERUDITE, the pretended, in the spiritual world, 232.\n\nERUDITION appertains to rational wisdom, 163.\n\nERUDITION is one of the principles constituent of rational wisdom, 163.\n\nESSE and EXISTERE.--The esse of the substance of God is Divine good, and\nthe existere of the substance of God is Divine truth, 115.\n\nESSENTIALS.--Love, wisdom, and use, are three essentials, together\nconstituting one divine essence, 183. These three essentials flow into\nthe souls of men, 183.\n\nETERNITY is the infinity of time, 185.\n\nETHICS is one of those sciences by which an entrance is made into things\nrational, which are the ground of rational wisdom, 163.\n\nEUNUCHS.--Of those who are born eunuchs, or of eunuchs so made, 151. Who\nare understood by the eunuchs who make themselves eunuchs for the\nkingdom of heaven's sake, Matt. xix. 12, 156.\n\nEVIL is not from creation; nothing but good exists from creation, 444.\nMan himself is the origin of evil, not that that origin was implanted in\nhim by creation, but that he, by turning from God to himself, implanted\nit in himself, 444. Love without wisdom is love from man, and this love\nis the origin of evil, 444. No one can be withdrawn from evil unless he\nhas been first led into it, 510. So far as any one removes evil, so far\na capacity is given for good to succeed in its place, 147. So far as\nevil is hated, so far good is loved, 147. Evils and falses, after they\narose, were distinguished into genera, species, and differences, 479.\nAll evils are together of the external and internal man; the internal\nintends them, and the external does them, 486. So far as the\nunderstanding favors evils, so far a man appropriates them to himself,\nand makes them his own, 489. See _Hereditary_.\n\nEXTENSION cannot be predicated of things spiritual, 158. The reason why,\n389.\n\nEXTERNALS derive from their internals their good or evil, 478. Of the\nexternal derived from the internal, and of the external separate from\nthe internal, 148. How man after death puts off externals, and puts on\ninternals, 48*.\n\nEYE, the, does not see and discern various particulars in objects, but\nthey are seen and discerned by the spirit, 440. In heaven the right eye\nis the good of vision, and the left the truth thereof, 316.\n\nEYES, when the, of the spirit are opened, angels appear in their proper\nform, which is the human, 30.\n\nFABLES.--Things which are called fables at this day, were\ncorrespondences agreeable to the primeval method of speaking, 182.\n\nFACE, the, depends on the mind (_animus_), and is its type, 524. The\ncountenance is a type of the love, 35. The variety of countenances is\ninfinite, 35. There are not two human faces which arc exactly alike,\n186. The faces of no two persons are absolutely alike, nor can there be\ntwo faces alike to eternity, 524.\n\nFACULTY.--Man is born faculty and inclination; faculty to know, and\ninclination to love, 134. The faculty of understanding and growing wise\nas of himself, was implanted in man by creation, 444. The faculty of\nknowing, of understanding, and of growing wise, receives truths, whereby\nit has science, intelligence, and wisdom, 122. Man has the faculty of\nelevating his understanding into the light of wisdom, and his will into\nthe heat of celestial love; these two faculties are never taken away\nfrom any man, 230. The faculty of becoming wise increases with those who\nare in love truly conjugial, 211.\n\nFAITH is truth, 10, 24. Saving faith is to believe on the Lord Jesus\nChrist, 82.\n\nFALLACIES of the senses are the darkness of truths, 152*.\n\nFALSES, all, have been collated into hell, 479. See _Evils_.\n\nFALSIFICATIONS of truth are spiritual whoredoms, 77, 80.\n\nFATHER.--The Lord in the Word is called Father, 118. Most fathers, when\nthey come into another life, recollect their children who have died\nbefore them, and they are also presented to, and mutually acknowledge,\neach other, 406. In what manner spiritual and natural fathers act, 406.\nBy father and mother, whom man is to leave, Matt. xix. 4, 5, in a\nspiritual sense, is meant his _proprium_ (self-hood) of will, and\n_proprium_ of understanding, 194. See _Proprium_.\n\nFAVOR, causes of, between married partners, 278, 287, 290.\n\nFEAR.--In love truly conjugial there is a fear of loss, 318. This fear\nresides in the very inmost principles of the mind, 318.\n\nFEASTS.--There are in heaven, as in the world, both feasts and repasts,\n6.\n\nFEMALE.--See _Male and Female_. The female principle is derived from\nthe male, or, the woman was taken out of the man, 32. The female\nprinciple cannot be changed into the male principle, nor the male into\nthe female, 32. The difference between the essential feminine and\nmasculine principle, 32, 168. The good of truth, or truth from good, in\nthe female principle, 61, 88, 90. The female principle consists in\nperceiving from love, 168, 220.\n\nFEVERS, malignant and pestilential, 253, 470.\n\nFIRE in heaven represents good, 326.\n\nFIRE in the spiritual sense signifies love, 380. The fire of the angelic\nsun is divine love, 34. The fire of the altar and of the candlestick in\nthe tabernacle among the Israelites, represented divine love, 380. The\nfire of the natural sun has existed from no other source than from the\nfire of the spiritual sun, which is divine love, 380. The fires of the\nwest signify the delusive loves of evil, 77.\n\nFISH.--In the spiritual world fishes are representative forms, 76. Every\nfish corresponds to some quality, 76.\n\nFLAME.--Celestial love with the angels of heaven appears at a distance\nas flame; and thus also infernal love appears with the spirits of hell,\n359. Flame in the spiritual world does not burn like flame in the\nnatural world, 359. Celestial flame in no case bursts out against\nanother, but only defends itself, and defends itself against an evil\nperson, as when he rushes into the fire and is burnt, 365.\n\nFLESH, the, is contrary to the spirit, that is, contrary to the\nspiritual things of the church, 497. Combat between the flesh and the\nspirit, 488. The flesh is ignorant of the delights of the spirit, 481.\nThe flesh is not sensible of those things which happen in the flesh, but\nthe spirit perceives them, 440. What is signified by the words of our\nLord, \"They are no more twain but one flesh,\" 50, 156*, 178, 321. By\n\"all flesh,\" in the Word, is signified every man, 156*.\n\nFLOW FROM, to.--All that which flows from a subject, and encompasses and\nenvirons it, is named a sphere, 386.\n\nFLOW IN, to.--Every thing which flows in from the Lord into man, flows\ninto his inmost principle, which is the soul, and descends thence into\nhis middle principle, which is the mind, and through this into his\nultimate principle, which is the body, 101. The marriage of good and\ntruth flows thus from the Lord with man, immediately into his soul, and\nthence proceeds to the principles next succeeding, and through these to\nthe extreme or outermost, 101.\n\nFLOWERS.--The delights of conjugial love are represented in heaven by\nthe flowers with which the cloaks and tunics of married partners are\nembroidered, 137.\n\nFLOWERY FIELDS.--In heaven there are flowery fields which are the\nappearances under which the chaste pleasures of conjugial love are\npresented to the sight, 430.\n\nFOOD, heavenly, in its essence is nothing but love, wisdom, and use,\nunited together; that is, use effected by wisdom, and derived from love,\n6. Food for the body is given to every one in heaven, according to the\nuse which he performs, 6.\n\nFORM.--There is nothing that exists but in a form, 186. There is no\nsubstance without a form, 66. Every form consists of various things, and\nis such as is the harmonic co-ordination thereof and arrangement to one,\n524. All a man's affections and thoughts are in forms, and thence from\nforms, 186. The form of heaven is derived solely from varieties of souls\nand minds arranged into such an order as to make a one, 524. Truth is\nthe form of good, 198. The human form in its inmost principles is from\ncreation a form of love and wisdom, 361. Men from creation are forms of\nscience, intelligence, and wisdom; and women are forms of the love of\nthose principles as existing with men, 187. Form of the marriage of good\nand truth, 100. Two married partners are that form in their inmost\nprinciples, and thence in what is derived from those principles, in\nproportion as the interiors of their mind are opened, 101, 102. Two\nmarried partners are the very forms of love and wisdom, or of good and\ntruth, 66. The internal form of man is that of his spirit, 186. The\nwoman is a form of wisdom inspired with love-affection, 56. The male\nform is the intellectual form, and the female is the voluntary, 228. The\nmost perfect and most noble human form results from the conjunction of\ntwo forms by marriage, so as to become one form, 201. How man, created a\nform of God, could be changed into a form of the devil, 153*. The desire\nto continue in its form is implanted from creation in all living things,\n361. See _Substance_.\n\nFORMATION.--As to formation, the masculine soul, as being intellectual,\nis thus truth, 220. Formation of the woman into a wife according to the\ndescription in the Book of Creation, 193-198.\n\nFOUNTAIN, a, signifies the truth of wisdom, 293. Fountain of Parnassus,\n182. See _Water_.\n\nFOWLS.--Wonderful things conspicuous respecting fowls, 417.\n\nFRANCE, 380, 381.\n\nFREEDOM originates in the spiritual equilibrium which exists between\nheaven and hell, or between good and evil, and in which man is educated,\n444. The freedom of love truly conjugial is most free, 257. The Lord\nwills that the male man (_homo_) should act from principle according to\nreason, 208, 438. Without freedom and reason man would not be a man, but\na beast, 438.\n\nFRENCH, the, 103, 110, 326.\n\nFRENSY, or furious wildness, a legitimate cause of separation, 252, 470.\n\nFRIENDS meet after death, and recollect their friendships in the former\nworld; but when their consociation is only from external affections, a\nseparation ensues, and they no longer see or know each other, 273.\n\nFRIENDSHIP is one of the moral virtues which have respect to life, and\nenter into it, 164. Friendship increases with those who are principled\nin love truly conjugial, 214. Inmost friendship is in love truly\nconjugial, and is derived from it, 180. Inmost friendship is seated in\nthe breast, 180. Friendship from conjugial love differs greatly from the\nfriendship of every other love, 214. Apparent friendship between married\npartners is a consequence of the conjugial covenant being ratified for\nthe term of life, 278. There are various species of apparent friendship\nbetween married partners, one of whom is brought under the yoke, and\ntherefore subject to the other, 291. Difference between conjugial\nfriendship and servile friendship in marriages, 248. Under what\ncircumstances there may exist between married partners, when old, a\nfriendship resembling that of conjugial love, 290.\n\nFROZEN SUBSTANCES, 510.\n\nFRUCTIFICATION, all, is originally derived from the influx of love,\nwisdom, and use from the Lord; from an immediate influx into the souls\nof men; from a mediate influx into the souls of animals; and from an\ninflux still more mediate into the inmost principles of vegetables, 183.\nFructifications are continuations of creation, 183. Fructification in\nthe heavens, 44, 355.\n\nFUTURE, the.--The Lord does not permit any man to know the future,\nbecause in proportion as he does so, in the same degree his reason and\nunderstanding, with his prudence and wisdom, become inactive, are\nswallowed up and destroyed, 535.\n\nGALLERY, open, 208.\n\nGANGRENES, 253.\n\nGARDENS.--In heaven the appearances under which the chaste delights of\nconjugial love are presented, are gardens and flowery fields, 430. The\ngarden of Eden signifies the wisdom of love, 135. Nuptial gardens, 316.\nParadisiacal gardens, 8. Description of the garden of the prince of a\nheavenly society, 13.\n\nGARLAND OF ROSES, a, in heaven signifies the delights of intelligence,\n293.\n\nGARLANDS in heaven represent the delights of conjugial love, 137, 293.\n\nGENERA.--Distinction of all things into genera, species, and\ndiscriminations; the reason why, 479. There are three genera of\nadulteries, simple, duplicate, and triplicate, 479, 484.\n\nGENERAL of an army, 481.\n\nGENERALS cannot enter into particulars, 328.\n\nGENEROSITY is one of those moral virtues which have respect to life, and\nenter into it, 164.\n\nGENII.--Who those are who, in the spiritual world, are called infernal\ngenii, 514.\n\nGENITAL region, 183.\n\nGENTILES.--Why there is no communication between the Christian heaven,\nand the heaven of the Gentiles, 352.\n\nGEOMETRY is one of the sciences by which an entrance is made into things\nrational, which are the ground of rational wisdom, 163.\n\nGERMANS, 103, 109.\n\nGERMANY, 380.\n\nGESTURES.--In the spiritual world the internal affections appear even in\nthe gestures, 273.\n\nGIANTS, abode of, 77.\n\nGLAND, pineal, 315.\n\nGLORIFICATION of the Lord by the angels of the heavens on account of his\ncoming, 81.\n\nGLORIFYING, by, God is meant the discharging of all the duties of our\ncallings with faithfulness, sincerity, and diligence; hereby God is\nglorified, as well as by acts of worship at stated times, succeeding\nthese duties, 9.\n\nGLORY, the, of the love of self, elevates the understanding even into\nthe light of heaven, 269. The glory of honor with men induces, exalts,\nand sharpens jealousy, 378.\n\nGOD, the, of heaven is the Lord, 78. There is only one God, in whom\nthere is a divine trinity, and He is the Lord Jesus Christ, 82, 532. God\nis love itself, and wisdom itself, 132. The _esse_ of the substance of\nGod is divine good, and the _existere_ of His substance is divine truth,\n115. See _Lord, obs_.\n\nGOOD and TRUTH.--What the will loves and does is called good, and what\nthe understanding perceives and thinks is called true, 490. All those\nthings which pertain to the love are called good, and all those things\nwhich pertain to wisdom are called truths, 60. All things in the\nuniverse have relation to good and truth, 60. Good and truth are the\nuniversals of creation, and thence are in all created things, 84. Good\nhas relation to love, and truth to wisdom, 84. By truths, man has\nunderstanding, perception, and all thought; and by goods, love, charity,\nand all affection, 121. Man receives truth as his own, and appropriates\nit as his own, for he thinks what is true as from himself, 122; but he\ncannot take good as of himself, it being no object of his sight, 123.\nThe truth of faith constitutes the Lord's presence, and the good of life\naccording to the truths of faith constitutes conjunction with Him, 72.\nThe truth of faith constitutes the Lord's presence, because it relates\nto light; and the good of life constitutes conjunction, because it\nrelates to heat, 72. In all things in the universe, good is conjoined\nwith truth, and truth with good, 60. There is not any truth without\ngood, nor good without truth, 87. Good is not good, only so far as it is\nunited with truth; and truth is not truth, only so far as it is united\nwith good, 87. Relations of good and truth to their objects, and their\nconjunction with them, 87. The good which joins itself with the truth\nbelonging to the man is from the Lord immediately, but the good of the\nwife, which joins itself with the truth belonging to the man, is from\nthe Lord mediately through the wife, 100. See _Marriage of Good and\nTruth_.\n\nGOVERNMENT.--In heaven there are governments and forms of government, 7.\n\nGOVERNMENTS.--There are in heaven, as on the earths, distinctions of\ndignity and governments, 7.\n\nGRAPES, good, and bad grapes, what they represent in the spiritual\nworld, 294, 76.\n\nGROUND.--Man at his first birth is as a ground in which no seeds are\nimplanted, but which nevertheless is capable of receiving all seeds, and\nof bringing them forth and fructifying them, 134.\n\nGROVES, 76, 132, 183, 316.\n\nGUILT, _Reatus_, is principally predicated of the will, 493.\n\nGYMNASIA in the spiritual world, 151*, 207, 315, 380.\n\nGYMNASIA, Olympic, in the spiritual world, where the ancient _sophi_ and\nmany of their disciples met together, 151*.\n\nHABITATIONS.--How men have ceased to be habitations of God, 153*.\n\nHAND.--In heaven the right hand is the good of man's ability, and the\nleft the truth thereof, 316. If, in the Word, mention is made of a\nthing's being inscribed on the hands, it is because the hands are the\nultimates of man, wherein the deliberations and conclusions of his mind\nterminate, and there constitute what is simultaneous, 314. The angels\ncan see in a man's hand all the thoughts and intentions of his mind,\n314. Whatever a man examines intellectually, appears to the angels as if\ninscribed on his hands, 261.\n\nHAPPINESS, concerning eternal, 2 and following. Happiness ought to be\nwithin external joys, and to flow from them, 6. This happiness abiding\nin external joys, makes them joys, and to flow from them, 6. This\nhappiness abiding in external joys, makes them joys, it enriches them,\nand prevents their becoming loathsome and disgusting; and this happiness\nis derived to every angel from the use he performs in his function, 6.\nFrom the reception of the love of uses, springs heavenly happiness,\nwhich is the life of joys, 6. Heavenly happiness results from the\neternal enjoyment of different states derived from conjugial love, 180.\nThe delights of the soul, with the thoughts of the mind and the\nsensations of the body, constitute heavenly happiness, 16. The happiness\nwhich results from the sensations of the body alone, is not eternal, but\nsoon passes away, and in some cases becomes unhappiness, 16. Eternal\nhappiness does not arise from the place, but from the state of the life\nof man (_homo_) 16.\n\nHAPPINESS, the, of cohabitation increases with those who are principled\nin love truly conjugial, 213.\n\nHEALING of the sick by the touch, 396.\n\nHEARING, natural, is grounded in spiritual hearing, which is attention\nof the understanding, and at the same time accommodation of the will,\n220. The love of hearing grounded in the love of hearkening to and\nobeying has the sense of hearing, and the gratifications proper to it\nare the various kinds of harmony, 210. The perception of a thing imbibed\nby hearing only flows in indeed, but does not remain unless the hearer\nalso thinks of it from himself, and asks questions concerning it, 183.\n\nHEART, the, signifies love, 75. The heart has relation to good, 87. The\nheart rules by the blood in every part of the body, 179.\n\nHEAT, spiritual, is love, 235. This heat is from no other source than\nthe sun of the spiritual world, 235. Heat is felt, and not seen, 123.\nWhen the heat of conjugial love removes and rejects the heat of\nadulterous love, conjugial love begins to acquire a pleasant warmth,\n147. The quality of the heat of conjugial love with polygamists, 344.\n\nHEAT and LIGHT.--In heaven heat is love, and the light with which heat\nis united, is wisdom, 137. Natural heat corresponds to spiritual heat,\nwhich is love, and natural light corresponds to spiritual light, which\nis wisdom, 145. Heavenly light acts in unity with wisdom, and heavenly\nheat with love, 145. Those things which have relation to light are seen,\nand those which have relation to heat are felt, 168. The delight of\nspiritual heat with spiritual light is perceivable in human forms, in\nwhich this heat is conjugial love, and this light is wisdom, 189.\n\nHEAVEN.--The angelic heaven is formed from the human race, 156. There\nare three heavens, the first or ultimate heaven, the second or middle\nheaven, and the third or highest heaven, 42. The universal heaven is\narranged in order according to the varieties of the affections of the\nlove of good, 36. In heaven human forms are altogether similar to those\nin the natural world. Nothing is wanting in the male, and nothing in the\nfemale, 44. The heaven of infants, its situation, 410. Heaven of\ninnocence, 444. Heaven of Mahometans, 342-344.\n\nHELICON, 151*, 182.\n\nHELICONIDES, sports of the, in the spiritual world, 207. These sports\nwere spiritual exercises and trials of skill, 207.\n\nHELL.--The universal hell is arranged in order according to the\naffections of the love of evil, 36. Those who are in evil from the\nunderstanding dwell there in front and are called satans, but those who\nare in evil from the will dwell to the back and are called devils, 492.\nHell of the deceitful, 514.\n\nHERACLITUS, 182.\n\nHEREDITARY evil is not from Adam, but from a man's parents, 525. Whence\nit springs, 245.\n\nHETEROGENEITES in the spiritual world are not only felt, but also appear\nin the face, the discourse, and the gesture, 273.\n\nHETEROGENEOUS or DISCORDANT, what is, causes disjunction and absence in\nthe spiritual world, 171.\n\nHIEROGLYPHICS, the, of the Egyptians derive their origin from the\nscience of correspondences and representations, 76, 342.\n\nHISTORY is one of the sciences by which an entrance is made into things\nrational, which are the ground of rational wisdom, 163.\n\nHOGS.--In hell, the forms of beasts under which the lascivious delights\nof adulterous love are presented to the view are hogs, &c., 430.\nCompanions of Ulysses changed into hogs, 521.\n\nHOLLAND, 380.\n\nHOLLANDERS or Dutchmen, 103, 105.\n\nHOMOGENEITES, in the spiritual world, are not only felt, but also appear\nin the face, language, and gesture, 273.\n\nHOMOGENEOUS or CONCORDANT, what is, causes conjunction and presence,\n171.\n\nHONORS.--In heaven the angels feel that the honors of the dignities are\nout of themselves, and are as the garments with which they are clothed,\n266.\n\nHOOF, by the, of the horse Pegasus is understood experiences whereby\ncomes natural intelligence, 182.\n\nHOUSE, the, signifies the understanding of truths, 76. See _Pegasus_.\n\nHOUSE.--In heaven no one can dwell but in his own house, which is\nprovided for him, and assigned to him, according to the quality of his\nlove, 50.\n\nHUMAN PRINCIPLE, the, consists in desiring to grow wise, and in loving\nwhatever appertains to wisdom, 52.\n\nHUNCH-BACKED.--When the love of the world constitutes the head, a man is\nnot a man otherwise than as hunch-backed, 269.\n\nHUSBAND.--How with young men the youthful principle is changed into that\nof a husband, 199.\n\nHUSBAND, the, does not represent the Lord, and the wife the church,\nbecause both together, the husband and the wife, constitute the church,\n125. The husband represents wisdom, and the wife represents the love of\nthe wisdom of the husband, 21. The husband is truth, and the wife the\ngood thereof, 76. A state receptible of love, and perceptible of wisdom,\nmakes a youth into a husband, 321. See _Wife_.\n\nHYPOCRITE.--Every man who is not interiorly led by the Lord is a\nhypocrite, and thereby an apparent man, and yet not a man, 267.\n\nIDEA, every, of man's, however sublimated, is substantial--that is,\naffixed to substances, 66. To every idea of natural thought there\nadheres something derived from space and time, which is not the case\nwith any spiritual idea, 328. Spiritual ideas, compared with natural,\nare ideas of ideas, 326. There is not any idea of natural thought\nadequate to any idea of spiritual thought, 326. Spiritual ideas are\nsupernatural, inexpressible, ineffable, and incomprehensible to the\nnatural man, 326. One natural idea contains innumerable spiritual ideas,\nand one spiritual idea contains innumerable celestial ideas, 329.\n\nIDENTITY.--No absolute identity of two things exist, still less of\nseveral, 186.\n\nIDOLATERS, ancient, in the spiritual world, 78.\n\nIDOLATRY.--Its origin, 78, 342.\n\nIJIM, the, in hell represent the images of the phantasies of the\ninfernals, 264. See _Phantasy_.\n\nILLUSTRATE, to, 42, 48*, 130, 134, &c.\n\n_Obs._--In the writings of the Author, to illustrate is generally used\nin the sense of to enlighten.\n\nILLUSTRATION.--In the Word there is illustration concerning eternal\nlife, 28.\n\n_Obs._--Illustration is an actual opening of the interiors which pertain\nto the mind, and also an elevation into the light of heaven, _H.D._,\n256.\n\nIMAGE.--What are the image and likeness of God into which man was\ncreated, 182, 134. Image of the husband in the wife, 173.\n\nIMAGINATION, 4, 7. See _Phantasy_.\n\nIMMODESTY, 252, 472. All in hell are in the immodesty of adulterous\nlove, 429.\n\nIMMORTALITY.--Man may no longer be in doubt through ignorance respecting\nhis immortality, after the discoveries which it has pleased the Lord to\nmake, 532.\n\nIMPLANT, to.--That which is implanted in souls by creation, and respects\npropagation, is indelible, and not to be extirpated, 409. Good cannot be\nimplanted, only so far as evil is removed, 525.\n\nIMPLETION.--The soul is a spiritual substance, which is not a subject of\nextension, but of impletion, 220.\n\nIMPOSITION OF HANDS.--Whence it has originated, 396.\n\nIMPURE.--To the impure every thing is impure, 140.\n\nIMPURITY, the, of hell is from adulterous love, 480, 495. In like manner\nthe impurity in the church, 431, 495. There are innumerable varieties of\nimpurities; all hell overflows with impurities, 430.\n\nIMPUTATION, the, of evil in the other life is not accusation,\nincusation, inculpation, and judication, as in the world, 524; evil is\nthere made sensible as in its odor; it is this which accuses, incuses,\nfixes blame, and judges, not before any judge, but before every one who\nis principled in good, and this is what is meant by imputation, 524.\nImputation of adulterous love, and imputation of conjugial love,\n523-531. Imputation of adulteries after death, how effected, 485, 489,\n493; these imputations take place after death, not according to\ncircumstances, which are external of the deed, but according to internal\ncircumstances of the mind, 530. Imputation of good, how it is effected,\n524. If by imputation is meant the transcription of good into any one\nwho is in evil, it is a frivolous term, 526.\n\nIMPUTE, to.--The evil in which every one is, is imputed to him after\ndeath; in like manner the good, 524, 530, 531. Evil or good is imputed\nto every one after death, according to the quality of his will and or\nhis understanding, 527. Who it is to whom sin is not imputed, and who to\nwhom it is imputed, 529, 527.\n\nINACTIVITY or SLOTH occasions a universal languor, dulness, stupor, and\ndrowsiness of the mind, and thence of the body, 207. In consequence of\nsloth the mind grows stupid and the body torpid, and the whole man\nbecomes insensible to every vital love, especially to conjugial love,\n249.\n\nINCLINATION.--In the truth of good, and in the good of truth, there is\nimplanted from creation an inclination to join themselves together into\none, 88, 100; the reason why, 89. The conjunctive inclination, which is\nconjugial love, is in the same degree with the conjunction of good and\ntruth, which is the church, 63. Every one derives from his parents his\npeculiar temper, which is his inclination, 525. Children are born with\ninclinations to such things as their parents were inclined to, 202; but\nit is of the Divine Providence that perverse inclinations may be\nrectified, 202. Inclinations of married partners towards each other,\n171. Husbands know nothing at all of the inclinations and affections of\ntheir own love, but wives are well acquainted with those principles in\ntheir husbands, 208. Inclination of the wife towards the husband, 160.\nDissimilitude of internal inclinations is the origin and cause of cold,\n275. External inclinations, whence they arise, 246.\n\nINDIFFERENCE with married partners comes from a disunion of souls and\ndisjunction of minds, 236, 256.\n\nINDUSTRY is one of the moral virtues which have respect to life, and\nenter into it, 164.\n\nINEQUALITY of external rank and condition is one of the external causes\nof cold, 250. There are many inequalities of rank and condition which\nput an end to the conjugial love commenced before marriage, 250.\n\nINFANCY is the appearance of innocence, 75.\n\nINFLUX.--What is meant by influx, 313. There is an immediate influx from\nthe Lord into the souls of men, a mediate influx into the souls of\nanimals, and an influx still more mediate into the inmost principles of\nvegetables, 183. Every subject receives influx according to its form,\n86. The subject does not perceive the influx, 392. The influx is alike\ninto all; but the reception, which is according to the form, causes\nevery species to continue a particular species, 86. The influx of love\nand wisdom from the Lord is the essential activity from which comes all\ndelight, 461. Influx of conjugial love, 183, 208, 355.\n\nINHERENT, 23, 217, 410, 422.\n\n_Obs._--That is called inherent which proceeds from a common influx,\n_A.E._, 955. Common influx is a continual effort proceeding from the\nLord through all heaven, into each of the things which pertain to the\nlife of man. See _A.E._, 6214. What is inherent is as a graft.\n\nINHERENT, to be, 32, 51, 98, 221, 422, 426.\n\nINMOST principles of the mind, and inmost principles of the body, 68.\nThe highest things of successive order become the inmost of simultaneous\norder, 314. The inmost principle of man is his soul, 183.\n\nINNOCENCE is the _esse_ of every good; good is only so far good as\ninnocence is in it, 394, 414. The Lord is innocence itself, 394.\nInnocence is to be led by the Lord, 414. The innocence of infants flows\nin from the Lord, 395. The sphere of innocence flows into infants, and\nthrough them into parents, and affects them, 395, 396. What is the\ninnocence of infants which flows into parents, 395. The innocence of\ninfancy is the cause of the love called _storge_, 395. Innocence\ncorresponds to infancy, and also to nakedness, 413. The innocence of\nchildhood is external innocence, and the innocence of wisdom internal\ninnocence, 413. The innocence of wisdom is the end of all instruction\nand progression with infants in the spiritual world, 413. When they come\nto the innocence of wisdom, the innocence of infancy is adjoined to\nthem, which in the mean time had served them as a plane, 413. Innocence\nis in conjugial love, and pertains to the soul, 180. Innocence is one of\nthe spiritual virtues which flow from love to God and love towards the\nneighbor, 164.\n\nINSANITY, 212.--Insanity, a vitiated state of the mind, is a legitimate\ncause of separation, 252, 470.\n\nINSCRIBED ON THE HANDS.--Why this form of expression is used in the\nWord, 314. See _Hand_.\n\nINSTRUCTION of children in heaven, 411-413. Places of instruction in the\nspiritual world, 261.\n\nINTEGRITY, state of, 135, 155.\n\nINTELLECTUAL, the, principle is nothing but truth, 220. Man's\nintellectual principle is the inmost principle of the woman, 195.\n\nINTELLIGENCE is a principle of reason, 130. There is no end to\nintelligence, 185. Every one is in intelligence, not by birth, but\nexteriorly by education, 267. The intelligence of women is in itself\nmodest, elegant, pacific, yielding, soft, tender; and the intelligence\nof men in itself is grave, harsh, hard, daring, fond of licentiousness,\n218. Circles around the head represent intelligence, 269.\n\nINTEMPERANCE, 252, 472.\n\nINTENTION.--That which flows forth from the form of a man's life, thus\nfrom the understanding and its thought, is called intention; but that\nwhich flows forth from the essence of a man's life, thus that which\nflows forth from his will or his love, is principally called purpose,\n493. The intention which pertains to the will is principally regarded by\nthe Lord, 71, 146. Intention is as an act before determination; hence it\nis that, by a wise man and also by the Lord, intention is accepted as an\nact, 400, 452. Intention is the soul of all actions, and causes\nblamableness and unblamableness in the world, and after death\nimputation, 452.\n\nINTERCOURSE.--In heaven there are frequent occasions of cheerful\nintercourse and conversation, whereby the internal minds (_mentes_) of\nthe angels are exhilarated, their external minds (_animi_) entertained,\ntheir bosoms delighted, and their bodies refreshed, but such occasions\ndo not occur till they have fulfilled their appointed uses in the\ndischarge of their respective business and functions, 5.\n\nINTERIORS, the, form the exteriors to their own likeness, 33. The\nopening of the interiors cannot be fully effected except with those who\nhave been prepared by the Lord to receive the things which are of\nspiritual wisdom, 39. These interiors, which in themselves are\nspiritual, are opened by the Lord alone, 340, 341.\n\nINTERNAL PRINCIPLES, man's, by which are meant the things appertaining\nto his mind or spirit, are elevated in a superior degree above his\nexternal principles, 185.\n\nINTREPIDITY is one of the moral virtues which have respect to life, and\nenter into it, 164.\n\nIRON.--Age of iron, 78.\n\nISRAELITISH NATION.--Why it was permitted to the Israelitish nation to\nmarry a plurality of wives, 340.\n\nITALIANS, 103, 106. Italian eunuchs, 156.\n\nJAMES, the Apostle, represented charity, 119.\n\nJEALOUSY, concerning, 357-379. The zeal of conjugial love is called\njealousy, 367. Jealousy is like a burning fire against those who infest\nlove exercised towards a married partner, and it is a horrid fear for\nthe loss of that love, 368. There is a spiritual jealousy with\nmonogamists, and natural with polygamists, 369, 370. Jealousy with those\nmarried partners who tenderly love each other is a just grief grounded\nin sound reason lest conjugial love should be divided, and should\nthereby perish, 371, 372. Jealousy with married partners who do not love\neach other is grounded in several causes, proceeding in some instances\nfrom various mental sickness, 373, 375. Jealousy with men resides in the\nunderstanding, 372. In some instances there is not any jealousy, and\nthis also from various causes, 376. There is a jealousy also in regard\nto concubines, but not such as in regard to wives, 377. Jealousy\nlikewise exists among beasts and birds, 378. The jealousy prevalent with\nmen and husbands is different from what is prevalent with women and\nwives, 379.\n\nJEHOVAH.--The Lord is Jehovah from eternity, 29. Why Jehovah is said to\nbe jealous, 366.\n\nJERUSALEM, the New, signifies the new church of the Lord, 43, 534.\n\nJESUIT, 499.\n\nJESUS CHRIST.--The divine trinity is in Jesus Christ, in whom Dwells all\nthe fulness of the Godhead bodily, 24. See _God, Lord_.\n\nJEW, a, may be recognized by his look, 202.\n\nJOB.--The doctrine of correspondences, of which the spiritual sense of\nthe Word is composed, has been concealed now for some thousands of\nyears, namely, since the time of Job, 532.\n\nJOHN, the Apostle, represented the works of charity, 119. He represented\nthe church as to the goods of charity, John xix. 26, 27, 119.\n\nJOY, heavenly, 2, and following. Heavenly joy consists in the delight of\ndoing something that is useful to ourselves and others, which delight\nderives its essence from love, and its existence from wisdom, 5. The\ndelight of being useful, originating in love and operating by wisdom, is\nthe very soul and life of all heavenly joys, 5.\n\nJUDGE, a, gives sentence according to actions done, but every one after\ndeath is judged according to the intentions; thus a judge may absolve a\nperson, who after death is condemned, and _vice versa_, 485, 527. Unjust\njudges, their fate in the other life, 231.\n\nJUDGE, to.--It is permitted to every one to judge of the moral and civil\nlife of another in the world, but to judge what is the quality of his\ninterior mind or soul, thus what is the quality of any one's spiritual\nstate, and thence what is his lot after death, is not allowed, 523. No\none is to be judged of from the wisdom of his conversation, but of his\nlife in union therewith, 499. After death every one is judged according\nto the intentions of the will, and thence of the understanding; and\naccording to the confirmations of the understanding, and thence of the\nwill, 485.\n\nJUDGMENT.--Difference between corporeal judgment, and judgment of the\nmind, 57. By corporeal judgment is meant the judgment of the mind\naccording to the external senses, which judgment is gross and dull, 57.\nSee _Justice and Judgment_.\n\nJUDICIAL PROCEEDINGS.--In heaven there are judicial proceedings, 207,\n231.\n\nJURISPRUDENCE is one of the sciences by which, as by doors, an entrance\nis made into things rational, which are the ground of rational wisdom,\n164.\n\nJUSTICE, Divine.--It is contrary to Divine justice to condemn those who\nacknowledge a God and from a principle of religion practise the laws of\njustice, which consist in shunning evils because they are contrary to\nGod, and doing what is good because it is agreeable to God, 351.\n\nJUSTICE and JUDGMENT.--Justice has relation to moral wisdom, and\njudgment to rational wisdom, 164. The spiritual man in all he does acts\nfrom justice and judgment, 280.\n\nKIDS.--In heaven, the forms of animals under which the chaste delights\nof conjugial love are presented to view are kids &c., 430.\n\nKINGDOM, the, of Christ, which is heaven, is a kingdom of uses, 7.\n\nLABYRINTH, paradisiacal, 8.\n\nLAKES signify falsifications of truth, 80. Lakes of fire and brimstone,\n79, 80.\n\nLAMBS in the spiritual world are representative forms of the state of\ninnocence and peace of the inhabitants, 75. The forms of animals under\nwhich the chaste delights of conjugial love are there presented to the\nview, are lambs, &c., 430. The Lord from innocence is called a lamb,\n394.\n\nLAMPS signify truth, 44.\n\nLANGUAGE.--All in the spiritual world have the spiritual language, which\nhas in it nothing common to any natural language, 326. Every man comes\nof himself into the use of that language after his decease, 326. Every\nspirit and angel, when conversing with a man, speaks his proper\nlanguage, 326. The sound of spiritual language differs so far from the\nsound of natural language, that a spiritual sound, though loud, could\nnot at all be heard by a natural man, nor a natural sound by a spiritual\nman, 326.\n\nLASCIVIOUS.--Angels discern in the extremes what is lascivious from what\nis not lascivious, 439. The external principle separated from the\ninternal, is lascivious in the whole and in every part, 148. The\nlascivious mind acts lasciviously, and the chaste mind chastely; and the\nlatter arranges the body, whereas the former is arranged by the body,\n191.\n\nLASCIVIOUSNESS, in its spiritual origin, is insanity, 212. In the lowest\nregion of the mind, which is called the natural, reside all the\nconcupiscences of lasciviousness, but in the superior region, which is\ncalled the spiritual, there are not any concupiscences, 305. All in hell\nare in lasciviousness, 429. A sphere of lasciviousness issues forth from\nthe unchaste, 140.\n\nLATITUDE.--All goods and evils partake of latitude and altitude, and\naccording to latitude have their genera, and according to altitude their\ndegrees, 478.\n\nLAW.--Divine law and rational are one law, 276. How the declaration,\nthat no one can fulfil the law, is to be understood, 528.\n\nLEAVE his father and mother, to, Gen. ii. 4; Matt. xix. 45, signifies to\ndivest himself of the proprium of the will and of the understanding,\n194.\n\nLEFT, the, signifies truth, 316.\n\nLEOPARDS in the spiritual world represent the falsities and depraved\ninclinations of the inhabitants to those things which pertain to\nidolatrous worship, 79. Those who only read the Word, and imbibe thence\nnothing of doctrine, but confirm false principles, appear like leopards,\n78.\n\nLEPROSY, 258, 470.\n\nLIBERALITY is one of those virtues which have respect to life, and enter\ninto it, 164.\n\nLIBERTY.--See _Rationality_ and _Liberty_.\n\nLIBRARIES in the spiritual world, 207.\n\nLIFE.--The life of man essentially is his will, and formally is his\nunderstanding, 493. Every one has excellence of life according to his\nconjugial love, 510.\n\nLIGHT.--In heaven, the light with which warmth is united is wisdom, 137.\nIn heaven there is perpetual light, and on no occasion do the shades of\nevening prevail; still less is there darkness, because the sun does not\nset, 137. Heavenly light is above the rational principle with man, and\nrational light is below it, 233. If heavenly light does not flow into\nnatural light, a man does not see whether any thing true is true, and\nneither does he see that any thing false is false, 233. False and\ndelusive lights, 77. See _Heat_ and _Light_.\n\nLIGHTNING.--In the spiritual world, the vibration of light, like\nlightning, is a correspondence and consequent appearance of the conflict\nof arguments, 415.\n\nLIKE.--There is not one angel of heaven absolutely like another, nor any\nspirit of hell, neither can there be to eternity, 362. There are not two\nhuman faces exactly alike, 186.\n\nLIKENESS or SIMILITUDE.--The likeness of children to their parents, 525.\nMan is a likeness of God from this circumstance, that he feels in\nhimself that the things which are of God are in him as his, 132, 134.\nSimilitudes and dissimilitudes between married partners in general\noriginate from connate inclinations, varied by education, connections,\nand imbibed persuasions, 227. There are both internal and external\nsimilitudes and dissimilitudes; the internal derive their origin from\nreligion, and the external from education, 246. The varieties of\nsimilitudes are very numerous, and differ more or less from each other,\n228. Various similitudes can be conjoined, but not with dissimilitudes,\n228. The Lord provides similitudes for those who desire love truly\nconjugial; and if they are not given in the earths, he provides them in\nthe heavens, 229. In the spiritual world, similitudes are joined, and\ndissimilitudes separated, 273.\n\nLIPOTHAMIA, 253, 470.\n\nLIVE, to, for others is to perform uses, 18.\n\nLOINS, the, with men correspond to conjugial love, 510.\n\nLOOK, to.--The Lord looks at every man in the fore front of his head,\nand this aspect passes into the hinder part of his head, 444. In heaven\nit is impossible to look at the wife of another from an unchaste\nprinciple, 75.\n\nLORD, the, is the God of heaven and earth, 129. The Lord is essential\ngood and essential truth; and these in Him are not two, but one, 121.\nThe Lord loves every one, and desires to do good to every one, 7. He\npromotes good or use by the mediation of angels in heaven, and of men on\nearth, 7. From the Lord, the creator and conservator of the universe,\nthere continually proceed love, wisdom, and use, and these three as one,\n400.\n\n_Obs._--in all the writings of the Author, by the _Lord_, is signified\nthe Saviour of the world, Jesus Christ, who is the One only God, because\nin Him dwelleth the Trinity of Father, Son, and Holy Spirit.\n\nLOT.--Such as a man's life has been in the world, such is his lot after\ndeath, 46. Lot of those who have abandoned themselves to various lusts,\n505, 510, 512, 514. Happy lot of those who wished for dominion from the\nlove of uses, 266.\n\nLOVE, to.--Whether it be possible for a woman to love her husband, who\nconstantly loves her own beauty, 380. Whether a man who loves himself\nfrom his intelligence can love a wife, 381.\n\nLOVE is the _esse_ or essence of a man's life, 36, 46, 358. It is the\nman himself, 36. It is the best of the life of man, or his vital heat,\n34, 359. Love is the essential active principle of life, 183; it is kept\nalive by delight, 18. Each love has its delight, 18. All love is of such\na nature that it bursts out into indignation and anger, yea, into fury,\nwhenever it is disturbed in its delights, 358. Love, without its\ndelights, is not any thing, 427. Love is spiritual heat, 235. Love is\nspiritual heat originating in the fire of the angelic sun, which is pure\nlove, 358. Spiritual heat living in subjects is felt as love, 235. Love\nresides in man's will; in the will it is like fire, and in the\nunderstanding like flame, 360. Love cannot do otherwise than love, and\nunite itself, in order that it may be loved in return, 160. It is such,\nthat it desires to communicate with another whom it loves from the\nheart, yea, to confer joys upon him, and thence to derive its own joys,\n180. The love of man is his very life, not only the common life of his\nwhole body, and the common life of all his thoughts, but also the life\nof all the particulars thereof, 34. A man is such as his love is, and\nnot such as his understanding is, since the love easily draws over the\nunderstanding to its side, and enslaves it, 269. It is not possible that\nany love should become perfect either with men or with angels, 71, 146.\n\nLOVE, conjugial, is the foundation love of all celestial and spiritual\nloves, and thence of all natural loves, 65, 143, 240. It is as a parent,\nand all other loves are as the offspring, 65. Conjugial love essentially\nconsists in the desire of two to become one, that is, their desire that\ntwo lives may become one life, 215, 37. It is the conjunction of love\nand wisdom, 65. The very origin of this love resides in the inmost\nprinciples appertaining to man, that is, in is soul, 238, 466. This\norigin springs from the marriage of good and truth, 60, 83-102, 103,\n143. This love is celestial, spiritual, and holy, because derived from a\ncelestial, spiritual, and holy origin, 61. The love of the sex with man\nis not the origin of conjugial love, but is its first rudiment, 98.\nConjugial love in its origin is the sport of wisdom and love, 75. It is\ncalled celestial, as appertaining to the angels of the highest heaven,\nand spiritual, as appertaining to the angels beneath that heaven, 64.\nEvery angel has conjugial love with its virtue, ability, and delights,\naccording to his application to the genuine use in which he is, 207.\nInto conjugial love are collated all joys and delights from first to\nlast, 68. Whence arise the delights of conjugial love, which are\ninnumerable and ineffable, 183. This love belongs to the internal or\nspiritual man, and hence is peculiar to man, 95, 96. Conjugial love\ncorresponds to the affection of truth, its chastity, purity, and\nsanctity, 127. It is according to the state of wisdom with man, 130. It\nremains with man after death such as it had been interiorly, that is, in\nthe interior will and thought, 48. The purity of heaven is from\nconjugial love, 430. The delights of conjugial love commence in the\nspirit, and are of the spirit even in the flesh, 440. These delights are\nthe delights of wisdom, 442. What are the delights of conjugial love,\n69. How conjugial love is formed, 162. It corresponds to the marriage of\nthe Lord with the church, 62, 143. Conjugial love is according to the\nstate of the church, because it is according to the state of wisdom with\nman, 130. The states of this love are, innocence, peace, tranquillity,\ninmost friendship, full confidence, &c., 180. Conjugial love is of\ninfinite variety, 57. Experience testifies that conjugial love exceeds\nself-love, the love of the world, and even the love of life, 333.\nConjugial love is so rare at this day, that its quality is not known,\nand scarcely its existence, 69. Conjugial love, such as it was with the\nancients, will be raised again by the Lord, 78, 81. Conjugial love is\naccording to religion with man, spiritual with the spiritual, natural\nwith the natural, and merely carnal with adulterers, 534. Of the\nconjunction of conjugial love with the love of infants, 385-414. Of the\nimputation of conjugial love, 523-531. Of love truly conjugial, 57-78.\nConsidered in itself, love truly conjugial is a union of souls, a\nconjunction of minds, and an endeavor towards conjunction in the bosoms,\nand thence in the body, 179. It was the love of loves with the ancients\nwho lived in the golden, silver, and copper ages, 73. Considered in its\norigin and correspondence, it is celestial, spiritual, holy, pure, and\nclean, 71. Love truly conjugial is only with those who desire wisdom,\nand who consequently advance more and more into wisdom, 98. So far as a\nman loves wisdom from the love thereof, or truth from good, so far he is\nin love truly conjugial, and in its attendant virtue, 355. So far as man\nbecomes spiritual, so far he is in love truly conjugial, 130. This love\nwith its delights is solely from the Lord, and is given to those who\nlive according to his precepts, 534. Love truly conjugial may exist with\none of the married partners, and not at the same time with the other,\n226. How love truly conjugial is distinguished from spurious, false, and\ncold conjugial love, 224. Difference between love truly conjugial and\nvulgar love, which is also called conjugial, and which with some is\nmerely the limited love of the sex, 98.\n\nLOVE OF THE BODY, the.--Dignities and honors are peculiarly the objects\nof the love of the body; besides these, there are also various enticing\nallurements, such as beauty and an external polish of manners, sometimes\neven an unchasteness of character, 49.\n\nLOVE OF CHILDREN, the, with the mother and the father, conjoin\nthemselves as the heart and lungs in the breast, 284. The love of\ninfants corresponds to the defence of truth and good, 127. Why the love\nof infants descends and does not ascend, 402. The love of infants and of\nchildren is different with spiritual married partners from what it is\nwith natural, 405. The love of infants remains after death, especially\nwith women, 410. Of the conjunction of conjugial love with the love of\ninfants, 385-414.\n\nLOVE OF DOMINION, the, grounded in the love of self, and the love of\ndominion grounded in the love of uses, 262. The love of dominion\ngrounded in the love of self, is the first universal love of hell; it is\nin the highest degree infernal, 262. The love of dominion grounded in\nthe love of uses is the universal love of heaven; it is in the highest\ndegree celestial, 262, 266. When the ruling love is touched, there\nensues an emotion of the mind (_animus_), and if the touch hurts, there\nensues wrath, 358.\n\nLOVE OF THE NEIGHBOR, the, is also the love of doing uses, 269. The love\nof the neighbor, or of doing uses, is a spiritual love, 269.\n\nLOVE, polygamical, is connubial, and at the same time adulterous, 78. It\nis the love of the sex, limited to a number, 345. It is the love of the\nexternal or natural man, and thus is not conjugial love, 345. It is\ninscribed on the natural man, 345.\n\nLOVE OF SELF, the, is also the love of bearing rule over others, 269.\nThe love of self, or the love of bearing rule over others, is a\ncorporeal love, 269.\n\nLOVE OF THE SEX, the, is a love directed to several, and contracted with\nseveral of the sex, 48. The love of the sex exists with the natural man,\nbut conjugial love with the spiritual man, 38. The love of the sex with\nman is not the origin of conjugial love, but is its first rudiment; thus\nit is like an external natural principle, in which an internal spiritual\nprinciple is implanted, 98. It is the first in respect to time, but not\nin respect to end, 98. The love of the sex is the universal of all\nloves, being implanted from creation in the heart of man, and is for the\nsake of the propagation of the human race, 46. What the chaste love of\nthe sex is, and whence derived, 55, 99. The love of the sex belongs to\nthe external of natural man, and hence is common to every animal, 94. It\nis in itself natural, 141. Origin of the love of the sex, 446. It is at\nfirst corporeal, next it becomes sensual, afterwards it becomes natural,\nlike the same love with other animals; but afterwards it may become\nnatural-rational, and from natural-rational, spiritual, and lastly\nspiritual-natural, 447. The nature of the love of the sex if it becomes\nactive before marriage, 447. The results of checking such love, 450. The\nlove of the sex remains with man after death, 37. It remains such as it\nwas in its interior quality, that is, such as it had been in his\ninterior will and thought, 46.\n\nLOVE OF USES, the, is from the Lord, 262, 266, 305. So far as we do uses\nfrom the love thereof, so far that love increases, 266. The love of\ndoing uses is also neighborly love, 269.\n\nLOVE OF THE WORLD, the, is also the love of possessing wealth, 269. The\nlove of the world, or the love of possessing wealth, is a material love,\n269.\n\nLOVE, the ruling, is the head of all the rest, 46. The reason why this\nlove remains with man to eternity, 46.\n\nLOVES.--There are three universal loves which form the constituents of\nevery man by creation, neighborly love, the love of the world, and the\nlove of self, 269. A man is a man if these loves are subordinate in that\ndegree that the first constitutes the head, the second the body, and the\nthird the feet, 269. Natural, spiritual, and celestial loves; natural\nloves relate to the loves of self and the world, spiritual loves to love\ntowards the neighbor, and celestial loves to love towards the Lord, 67.\nWhen natural loves flow from spiritual loves, and spiritual from\ncelestial; then the natural loves live from the spiritual, and the\nspiritual from the celestial; and all in this order live from the Lord,\nin whom they originate, 67. Apparent loves between married partners are\na consequence of the conjugial covenant being ratified for the term of\nlife, 278. The loves of animals are altogether united with their connate\nscience, 96. See _Beasts_.\n\nLOVE, adulterous.--Concerning the opposition of adulterous love to\nconjugial love, 423-443. By adulterous love opposite to conjugial love,\nis meant the love of adultery, so long as it is such as not to be\nreputed as sin, nor as evil and dishonorable, contrary to reason, but as\nallowable with reason, 423. The quality of adulterous love is not known,\nunless it be known what is the quality of conjugial love, 424. The\nimpurity of hell is from adulterous love, 430. The delights of\nadulterous love commence from the flesh, and are of the flesh even in\nthe spirit, 440. The origin of adulterous love is from the connection\n(_connubium_) of what is evil and false, 427. Of the imputation of\nadulterous love, 523-531.\n\nLOVE and WISDOM constitute the marriage of the Lord and the church, 21.\nThe Lord is love, and the church is wisdom, 21. Love and wisdom are the\nsame thing as good and truth, 84. Love consists of goods, and wisdom of\ntruths, 84.\n\nLOWEST, the, things of successive order become the outermost of\nsimultaneous order, 314.\n\nLUCIFER, 209.\n\nLUNGS, the, signify wisdom, 75. The lungs rule by respiration in every\npart of the body, 179.\n\nLUST.--The natural man is nothing but an abode and receptacle of\nconcupiscences and lust, 448. In all that proceeds from the natural man,\nthere is concupiscence and lust, 440. Concerning the unchaste love of\nthe sex with the young, 98. With the married. 456. Concerning various\nlusts, 444-460, 443; 501-505, 460, 506-510, 511, 512, 513, 514.\n\nLUXURY, 252.\n\nLYMPHS of the brain, 315.\n\nMADNESS is a vitiated state of the mind, and a legitimate cause of\nseparation, 252.\n\nMAHOMET, 342, 344.\n\nMAHOMETAN RELIGION, 341. How it originated, 342. It was raised up of the\nLord's divine providence, to the end that it might destroy the\nidolatries of many nations, 342.\n\nMAHOMETANS.--Why it is permitted the Mahometans to marry a plurality of\nwives, 341. The Mahometan heaven is out of the Christian heaven, and is\ndivided into two heavens, the one inferior and the other superior, 342.\n\nMALE and FEMALE.--Man (_homo_) is male and female, 32, 100. The male and\nfemale were created to be the essential form of the marriage of good and\ntruth, 100 and following. The male was created to be the understanding\nof truth, thus truth in form; and the female was created to be the will\nof good, thus good in form, 100, 220. The male is born intellectual, or\nin the affection of knowing, of understanding, and growing wise; and the\nfemale partakes more of the will principle, or is born into the love of\nconjoining herself with the affection in the male, 33. Therefore, the\nmale and female differ as to the face, tone of the voice, and form, 33,\n218. Distinct affections, applications, manners, and forms of the male\nand female, 90, 91. The male is the wisdom of love, and the female the\nlove of that wisdom, 32. After death the male lives a male, and the\nfemale a female, each being a spiritual man, 32, 100; neither is there\nany thing wanting, 51.\n\nMALE PRINCIPLE, the, consists in perceiving from the understanding, 168.\nThe truth of good, or truth grounded in good, is in the male principle,\n61, 88, 90. In what the male principle essentially consists, 32. See\n_Female Principle_.\n\nMAN is born in a state of greater ignorance than the beasts, 152*.\nWithout instruction he is neither a man nor a beast, but he is a form\nwhich is capable of receiving in itself that which constitutes a man,\nthus he is not born a man but he is made a man, 152*. Man is man by\nvirtue of the will and the understanding, 494. He is a man from this\ncircumstance, that he can will good, and understand truth, altogether as\nfrom himself, and yet know and believe that it is from God, 132. A man\nis a man, and is distinguished from the beasts by this circumstance,\nthat his mind is distinguished into three regions, as many as the\nheavens are distinguished into, and that he is capable of being elevated\nout of the lowest region into the next above it, and also from this into\nthe highest, and thus of becoming an angel of heaven, even of the third,\n495. There are three things of which every man consists, the soul, the\nmind, and the body; his inmost principle is the soul, his middle is the\nmind, and his ultimate is the body, 101. As the soul is man's inmost\nprinciple, it is from its origin celestial; as the mind is his middle\nprinciple, it is from its origin spiritual; and as the body is his\nultimate principle, it is from its origin natural, 158. The supreme\nprinciples in man are turned upwards to God, the middle principles\noutwards to the world, and the lowest principles downwards to self, 269.\nIn man are all the affections of love, and thence all the perceptions of\nwisdom, compounded in the most perfect order, so as to make together\nwhat is unanimous, and thereby a one, 361. Man, as to the affections and\nthoughts of his mind, is in the midst of angels and spirits, and is so\nconsociated with them, that were he to be plucked asunder from them, he\nwould instantly die, 28. Man was created for uses, 249. Man is male and\nfemale, 32. The male man and the female man were so created, that from\ntwo they may become as it were one man, or one flesh; and when they\nbecome one, then, taken together, they are a man (_homo_) in his\nfulness; but without such conjunctions they are two, and each is a\ndivided or half man, 37. Man was born to be wisdom, and the woman to be\nthe love of the man's wisdom, 75. Man is such as his love is, and not\nsuch as his understanding is, 269. The natural man, separate from the\nspiritual, is only man as to the understanding, and not as to the will;\nsuch a one is only half man, 432. A spiritual man is sensible of, and\nperceives spiritual delight, which is a thousand times superior to\nnatural delight, 29. Man lives a man after death, 28. Man after death is\nnot a natural man, but a spiritual or substantial man, 31. A spiritual\nor substantial man sees a spiritual or substantial man, as a natural or\nmaterial man sees a natural or material man, 31. Man after death puts\noff every thing which does not agree with his love, yea, he successively\nputs on the countenance, the tone of voice, the speech, the gestures,\nand the manners of the love proper to his life, 36; instead of a\nmaterial body he enjoys a substantial one, wherein natural delight\ngrounded in spiritual is made sensible in its eminence, 475. Men left in\nthe forests when they were about two or three years old, 151*, 152*.\nDifference between men and beasts, 133, 134, 498.\n\nMARRIAGE-APARTMENT of the will and understanding, 270.\n\nMARRIAGE is the fulness of man (_homo_), for by it a man becomes a full\nman, 156; thus a state of marriage is preferable to a state of celibacy,\n156. Consent is the essential of marriage, and all succeeding ceremonies\nare its formalities, 21. The covenant of marriage is for life, 276.\nMarriages in themselves are spiritual, and thence holy, 53. Marriages\nare the seminaries of the human race, and thence also the seminaries of\nthe heavenly kingdom, 481. Marriages made in the world are for the most\npart external, and not at the same time internal, when yet it is the\ninternal conjunction, or conjunction of souls, which constitutes a real\nmarriage, 49, 274. Marriages interiorly conjunctive can hardly be\nentered into in the world, the reason why, 320, 49. Of reiterated\nmarriages, 317-325. There are in the world infernal marriages between\nmarried partners, who interiorly are the most inveterate enemies, and\nexteriorly are as the closest friends, 292. Of marriages in heaven,\n27-41. How in heaven marriages from love truly conjugial are provided by\nthe Lord, 229, 316. Spiritual prolification of love and wisdom from\nmarriages in heaven, 52. Beneath heaven there are no marriages\n(_conjugia_), 192. Concerning the marriage of the Lord and the church,\nand the correspondence thereof, 116-131.\n\nMARRIAGE, the, of God and truth, 83, 115. The reason why it has been\nheretofore unknown, 83. How it takes place with man, 122, 123. It is the\nchurch with man, and is the same thing as the marriage of charity and\nfaith, 62. The marriage of good and truth is in every thing of the Word,\n516; from this marriage proceed all the loves which constitute heaven\nand the church with man, 65. The marriage of good and truth flows into\nevery thing of the universe, 220, 84. To be given in marriage signifies\nto enter heaven, where the marriage of good and truth takes place, 44.\n\nMARRIED PARTNERS, two, who are principled in love truly conjugial, are\nactually forms of the marriage of good and truth, or of love and wisdom,\n66, 101, 102. The will of the wife conjoins itself with the\nunderstanding of the man, and thence the understanding of the man with\nthe will of the wife, 159, 160. Love is inspired into the man by his\nwife, 161. The conjunction of the wife with the man's rational principle\nis from within, 165. The wife is conjoined to her husband by the sphere\nof her life flowing forth from the love of him, 171-173. There are\nduties proper to the man, and duties proper to the wife; the wife cannot\nenter into the duties proper to the man, nor can the man enter into the\nduties proper to the wife, so as to perform them aright, 174, 175.\nMarriage induces other forms in the souls and minds of married partners,\n192. The woman is actually formed into a wife according to the\ndescription in the book of creation, Gen. ii. 21, 22, 23, 193. Two\nmarried partners in heaven are called, not two angels, but one angel,\n50. Two married partners most commonly meet after death, know each\nother, again associate, &c. 49. If they can live together, they remain\nmarried partners, but if they cannot, they separate themselves, 49, 51,\n52.\n\nMARROW, spinal, 315.--The marrows represent the interiors of the mind\nand of the body, 312.\n\nMARRY, to.--When a man marries he becomes a fuller man, because he is\njoined with a consort, with whom he acts as one man, 59. See _Marriage_.\n\nMARY signifies the church, 119.\n\nMATERIALS.--Substantials are the beginnings of materials, 328. Natural\nthings, which are material, cannot enter into spiritual things, which\nare substantial. 328, Material things originate in substantial, 207.\n\nMATERIAL things derive their origin from things substantial, 207.\n\nMECHANICS is one of the sciences by which an entrance is made into\nthings rational, which are the ground of rational wisdom. 163.\n\nMEATS,--There are in heaven, as in the world, both meats and drinks, 6.\nSee _Food._\n\nMEDIUMS are conducive to what is first in itself, 98.\n\nMEDIUM, the, of conjunction of the Lord with man, is the Word, 128.\n\nMEDULLARY substance of the brain, 315.\n\nMETEOR in the spiritual world, 315.\n\nMIND, the, is intermediate between the soul and the body, 178; although\nit appears to be in the head, it is actually in the whole body, 178,\n260. The human mind is distinguished into regions, as the world is\ndistinguished into regions as to the atmospheres, 188, 270; the supreme\nregion of the mind is called celestial, the middle region spiritual, and\nthe lowest region natural, 270, 305. The mind is successively opened\nfrom infancy even to extreme old age, 102. As a man advances from\nscience into intelligence, and from intelligence into wisdom, so also\nhis mind changes its form, 94. With some, the mind is closed from\nbeneath, and is sometimes twisted as a spire into the adverse principle;\nwith others that principle is not closed, but remains half open above,\nand with some open, 203. With men there is an elevation of the mind into\nsuperior light, and with women there is an elevation of the mind into\nsuperior heat, 188. The mind of every man, according to his will and\nconsequent understanding, actually dwells in one society of the\nspiritual world, and intends and thinks in like manner with those who\ncompose the society, 530. The lower principles of the mind are unchaste,\nbut its higher principles chaste, 302. Every man has an internal and an\nexternal mind, with the wicked the internal mind is insane, and the\nexternal is wise; but with the good the internal mind is wise, and from\nthis also the external, 477. With the ancients, the science of\ncorrespondences conjoined the sensual things of the body with the\nperceptions of the mind, and procured intelligence, 76.\n\n_Obs._--The mind is composed of two faculties which make man to be man,\nnamely, the will and the understanding. The mind composed of the\nspiritual will and of the spiritual understanding, is the internal man;\nit incloses the inmost man or soul (_anima_), and it is inclosed by the\nnatural mind or external man, composed of the natural will and\nunderstanding. This natural mind, together with a sort of mind still\nmore exterior, called the _animus_, which is formed by the external\naffections and inclinations resulting from education, society, and\ncustom, is the external mind. The whole organized in a perfect human\nform, is called spirit (_spiritus_). The spirit in our world is covered\nwith a terrestrial body, which renders it invisible; but, freed from\nthis body by natural death, it enters the spiritual world, where its\nspiritual body is perfectly visible and tactile.\n\nMIRACLES.--Why there are none in the present day, 535.\n\nMIRE.--In hell lascivious delights are represented under the appearance\nof mire, &c., 480.\n\nMISTRESS, 459.\n\nMODESTY is one of those virtues which have respect to life, and enter\ninto it, 164.\n\nMONASTERIES.--What becomes in the other life of those who have been shut\nup in monasteries, 54, 155. Virgins devoted to the monastic life, 513.\n\nMONOGAMISTS.--All in heaven live married to one wife, 77.\n\nMONOGAMICAL marriages, 70, 77, 141. They correspond to the marriage of\nthe Lord and the church, and originate in the marriages of good and\ntruth, 70.\n\nMONOGAMY.--Why monogamy exists with Christian nations, 337-339.\n\nMOTE.--Wonderful things respecting it, 329.\n\nMOTHER.--The church in the world is called mother, 118, 119.\n\nMORALITY, genuine, is the wisdom of life, 383. Spiritual morality is the\nresult of a life from the Lord according to the truths of the Word, 293.\n\nMULTIPLICABLE.--Every thing is multiplicable _in infinitum_, 185.\n\nMUNIFICENCE is one of those virtues which have respect to life, and\nenter into it, 164.\n\nMUSES, nine, or virgins represent knowledges and sciences of every kind,\n182.\n\nNAKEDNESS signifies innocence, 413.\n\nNATURAL, the, derives its origin from the spiritual, 320. Difference\nbetween the natural and spiritual, 326-329. The natural principle is\ndistinguished into three degrees; the so-called natural, the natural\nsensual, and the natural-corporeal, 442. The natural man is nothing but\nan abode and receptacle of concupiscences and lusts, 448. There are\nthree degrees of the natural man, 496. Those who love only the world,\nplacing their heart in wealth, are properly meant by the natural, 496;\nthey pour forth into the world all things of the will and understanding,\ncovetously and fraudulently acquiring wealth, and regarding no other use\ntherein, and thence but that of possession, 496.\n\nNATURE is the recipient whereby love and wisdom produce their effects or\nuses, 380; thus nature is derived from life, and not life from nature,\n380. All the parts of nature derive their subsistence and existence from\nthe sun, 380. Nature is in all time, in time, and in all space, in\nspace, 328. Nature, with her time and space, must of necessity have a\nbeginning and a birth, 328. Wherefore nature is from God, not from\neternity, but in time, that is, together with her time and space, 328.\n\nNECESSITY for apparent love and friendship in marriages, for the sake of\norder being preserved in houses, 271, and following, 283.\n\nNEMESIS, 504.\n\nNOVITIATES, 182.--Novitiate spirit, 461. See _Spirits_.\n\nNUPTIALS celebrated in heaven, 19-25. There are nuptials in the heavens\nas in the earths, but only with those in the heavens who are in the\nmarriage of good and truth; nor are any others angels, 44. By the words\nof the Lord, \"Those who shall be accounted worthy to attain another age,\nneither marry nor are given in marriage,\" no other nuptials are meant\nthan spiritual nuptials, and by spiritual nuptials is meant conjunction\nwith the Lord, 41. These spiritual nuptials take place in the earths,\nbut not after departure thence, thus not in the heavens, 44. To\ncelebrate nuptials signifies to be joined with the Lord, 41. To enter\ninto nuptials is to be received into heaven by the Lord, 41. Why\nnuptials in the world are essential solemnities, 306.\n\nOBSTRUCTIONS of inmost life, whence they proceed, 313.\n\nOCCIPUT, 267, 444.\n\nOCHIM, the, in hell, represent the images of the phantasies of the\ninternals, 264, 430.\n\nODE sung by virgins in the spiritual world, 207.\n\nODORS, the, whereby the chaste pleasures of conjugial love are presented\nto the senses in the spiritual world, are the perfumes arising from\nfruits, and the fragrances from flowers, 430.\n\nOFFENSIVE appearances, odors, and forms, under which unchaste delights\nare presented to the view in hell, 430.\n\nOFFICES and employments in the spiritual world, 207.\n\nOFFSPRINGS, the, derived from the Lord as a husband and father, and from\nthe church as a wife and mother, are all spiritual, 120. The spiritual\noffsprings which are born from the Lord's marriage with the church are\ntruths and goods, 121. From the marriages of the angels in the heavens\nare generated spiritual offsprings, which are those of love and wisdom,\nor of good and truth, 65. Spiritual offsprings, which are produced from\nthe marriages of the angels, are such things as are of wisdom from the\nfather, and of love from the mother, 211. See _Storge_.\n\nOIL signifies good, 44.\n\nOLD men, decrepit, and infirm old women are restored by the Lord to the\npower of their age, when from a religious principle they have shunned\nadulteries as enormous sins, 137.\n\nOLIVE-TREES in the spiritual world represent conjugial love in the\nhighest region, 270,\n\nONE, the, from whom all things have life and from whom form coheres, is\nthe Lord, 524. In heaven two married partners are called two when they\nare named husband and wife, but one when they are named angels, 177.\nWhen the will of two married partners become one, they become one man\n(_homo_), 196.\n\nOPERATIONS, all, in the universe have a progression from ends through\ncauses into effects, 400.\n\nOPINIONS on celestial joys and eternal happiness, 3.\n\nOPPOSITE.--There is not any thing in the universe which has not its\nopposite, 425. Opposites, in regard to each other, are not relatives,\nbut contraries, 425. When an opposite acts upon an opposite, one\ndestroys the other even to the last spark of its life, 255. Marriages\nand adulteries are diametrically opposite to each other, 255.\n\nOPPOSITION of adulterous love and conjugial love, 423-443.\n\nOPULENCE in heaven is the faculty of growing wise, according to which\nfaculty wealth is given in abundance, 250.\n\nORCHESTRA, 315.\n\nORDER, all, proceeds from first principles to last, and the last becomes\nthe first of some following order, 311. All things of a middle order are\nthe last of a prior order, 311. There is successive order and\nsimultaneous order; the latter is from the former and according to it,\n314. In successive order, one thing follows after another from what is\nhighest to what is lowest, 314. In simultaneous order, one thing is next\nto another from what is inmost to what is outermost, 314. Successive\norder is like a column with steps from the highest to the lowest, 314.\nSimultaneous order is like a work cohering from the centre to the\nsuperficies, 314. Successive order becomes simultaneous in the ultimate,\nthe highest things of successive order become the inmost of simultaneous\norder, and the lowest things of successive order become the outermost of\nsimultaneous order, 314. Successive order of conjugial love, 305, 311.\n\nORGANIZATION, the, of the life of man according to his love, cannot be\nchanged after death, 524. A change of organization cannot possibly be\neffected, except in the material body, and is utterly impossible in the\nspiritual body after the former has been rejected, 524.\n\nORGANS.--Such as conjugial love is in the minds or spirits of two\npersons, such is it interiorly in its organs, 310. In these organs are\nterminated the forms of the mind with those who are principled in\nconjugial love, 310.\n\nORIGIN of evil, 444. Origin of conjugial love, 60, 61, 83, 103-114, 183,\n238. Origin of the Mahometan religion, 342. Origin of the beauty of the\nfemale sex, 381-384.\n\nOUTERMOST, the, lowest things of successive order become the outermost\nof simultaneous order, 314.\n\n_Obs._--The outermost is predicated of what is most exterior, in\nopposition to the inmost, or that which is most interior.\n\nOWLS in the spiritual world are correspondences and consequent\nappearances of the thoughts of confirmators, 233.\n\nPAGANS, the, who acknowledge a God and live according to the civil laws\nof justice, are saved, 351.\n\nPALACE representative of conjugial love, 270. Small palace inhabited by\ntwo novitiate conjugial partners, 316. Description of the palace of a\ncelestial society, 12.\n\nPALLADIUM, 151*.\n\nPALM-TREES, in the spiritual world, represent conjugial love of the\nmiddle region, 270.\n\nPALMS OF THE HANDS, in the, resides with wives a sixth sense, which is a\nsense of all the delights of the conjugial love of the husband, 151*.\n\nPAPER on which was written arcana at this day revealed by the Lord, 533.\nPaper bearing this inscription, \"The marriage of Good and Truth,\" 115.\n\nPARADISE, spiritually understood, is intelligence, 353. Paradise on the\nconfines of heaven, 8.\n\nPARALYSIS, 253, 470.\n\nPARCHMENT IN HEAVEN.--Roll of parchment containing arcana of wisdom\nconcerning conjugial love, 43. Sheet of parchment, on which were the\nrules of the people of the first age, 77.\n\nPARNASSIDES, sports of the, in the spiritual world, 207. These sports\nwere spiritual exercises and trials of skill, 207.\n\nPARNASSUS, 151*, 182, 207.\n\nPARTICULARS are in universals as parts in a whole, 261. Whoever knows\nuniversals, may afterwards comprehend particulars, 261.\n\n_Obs._--Particulars taken together are called universals.\n\nPARTNER.--Those who have lived in love truly conjugial, after the death\nof their married partners, are unwilling to enter into iterated\nmarriages, the reason why, 321. See _Married Partners_.\n\nPATHOLOGY, 253.\n\nPEACE is the blessed principle of every delight which is of good, 394.\nPeace, because it proceeds immediately from the Lord, is one of the two\ninmost principles of heaven, 394. Peace in their homes gives serenity to\nthe minds of husbands, and disposes them to receive agreeably the\nkindnesses offered by their wives, 285. Peace is in conjugial love, and\nrelates to the soul, 180.\n\nPEGASUS.--By the winged horse Pegasus the ancients meant the\nunderstanding of truth, by which comes wisdom; by the hoofs of his feet\nthey understood experiences, whereby comes natural intelligence, 182.\n\nPELLICACY, 459, 460, 462.\n\nPERCEPTION, common, is the same thing us influx from heaven into the\ninteriors of the mind, 28. By virtue of this perception, man inwardly in\nhimself perceives truths, and as it were sees them, 28. All have not\ncommon perception, 147. There is an internal perception of love, and an\nexternal perception, which sometimes hides the internal, 49. The\nexternal perception of love originates in those things which regard the\nlove of the world, and of the body, 49.\n\n_Obs._--Perception is a sensation derived from the Lord alone, and has\nrelation to the good and true, _A.C._ 104. Perception consists in seeing\nthat a truth is true, and that a good is good; also that an evil is\nevil, and a false is false, _A.C._ 7680. Its opposite is phantasy. See\n_Phantasy, obs_.\n\nPEREGRINATIONS of man in the societies of the spiritual world, during\nhis life in the natural world, 530.\n\nPERIODS whereby creation is preserved in the state foreseen and provided\nfor, 400, 401.\n\nPERIOSTEUMS, 511.\n\nPETER, the Apostle, represented truth and faith, 119.\n\nPHANTASY, 267.--Those are in the phantasy of their respective\nconcupiscences who think interiorly in themselves, and too much indulge\ntheir imagination by discoursing with themselves; for these separate\ntheir spirit almost from connection with the body, and by vision\noverflow the understanding, 267. What is the fate of those after death\nwho have given themselves up to their phantasy, 268, 514. Errors which\nphantasy has introduced through ignorance of the spiritual world and of\nits sun, 422.\n\n_Obs._--Phantasy is an appearance of perception: it consists in seeing\nwhat is true as false, and what is good as evil and what is evil as\ngood, and what is false as true, _A.C._. 7680.\n\nPHANTOMS.--Who those are who in the other life appear as phantoms, 514.\n\nPHILOSOPHERS, difference between, and _Sophi_, 130. The ancient people,\nwho acknowledged the wisdom of reason as wisdom, were called\nphilosophers, 180. See _Sophi_.\n\nPHILOSOPHICAL considerations concerning the abstract substance, form,\nsubject. &c., 66, 186.\n\nPHILOSOPHY is one of those sciences by which an entrance is made into\nthings rational, which are the grounds of rational wisdom, 163.\n\nPHYSICS is one of the sciences by which an entrance is made into things\nrational, which are the ground of rational wisdom, 163.\n\nPLACE.--In the spiritual world there are places as in the natural world,\notherwise there could be no habitations and distinct abodes, 10.\nNevertheless place is not place, but an appearance of place, according\nto the state of love and wisdom. 10. Places of instruction in the\nspiritual world, 261.\n\nPLACES, public, in the spiritual world, 17, 79.\n\nPLANES successive, formed in man, on which superior principles may rest\nand find support, 447. The ultimate plane in which the sphere of\nconjugial love and its opposite terminate is the same, 439. The rational\nplane, with man, is the medium between heaven and hell; the marriage of\ngood and truth flows into this plane from above, and the marriage of\nevil and false flows into it from beneath, 436.\n\nPLANETS.--Revelations made at the present day concerning the inhabitants\nof the planets, 532. See Treatise by the Author on _The Earths in the\nUniverse_.\n\nPLASTIC force in animals and vegetables, whence it proceeds, 238.\n\nPLATO, 151*.\n\nPLATONIST.--Arcana unfolded by a Platonist, 153*.\n\nPLEASURES.--Sensations, with the pleasures thence derived, appertain to\nthe body, 273. The delights of adulterous love are the pleasures of\ninsanity, 442, 497.\n\nPLEDGES.--After a declaration of consent, pledges are to be given, 300.\nThese pledges are continual visible witnesses of mutual love, hence also\nthey are memorials thereof, 300.\n\nPOLAND, 521.\n\nPOLES, 103, 108.\n\nPOLITICAL SELF-LOVE, its nature and quality, 264. It would make its\nvotaries desirous of being emperors if left without restraint, 264.\n\nPOLITICS is one of those sciences by which an entrance is made into\nthings rational, which are the ground of rational wisdom, 163.\n\nPOLYGAMICAL love is the love of the external, or natural man, 345. In\nthis love there is neither chastity, purity, nor sanctify, 346.\n\nPOLYGAMIST, no, so long as he remain such, is capable of being made\nspiritual, 347. Conjugial chastity, purity, and sanctity cannot exist\nwith polygamists, 346.\n\nPOLYGAMY, of, 332-352. Whence it originates, 349. Polygamy is\nlasciviousness, 345. Polygamy is not a sin with those who live in it\nfrom a religious principle, as did the Israelites, 348. Why polygamy was\npermitted to the Israelitish nation, 340.\n\nPOPES.--Dreadful fate of two popes who had compelled emperors to resign\ntheir dominions, and had behaved ill to them, both in word and deed, at\nRome, whither they came to supplicate and adore them, 265.\n\nPORTICO of palm-trees and laurels, 56.\n\nPOSTERIOR, the, is derived from the prior, as the effect from its cause,\n326. That which is posterior exists from what is prior, as it exists\nfrom what is prior, 330. Between prior and posterior there is no\ndeterminate proportion, 326.\n\nPOWER, active or living, and passive or dead, 480. Whence proceeds the\npropagative, or plastic force, in seeds of the vegetable kingdom, 238.\n\nPRECEPT.--He who from purpose or confirmation acts against one precept,\nacts against the rest, 528. The precepts of regeneration are five, see\nn. 82: among which are these, that evils ought to be shunned, because\nthey are of the devil, and from the devil; that goods are to be done,\nbecause they are of God, and from God; and that men ought to go to the\nLord, in order that He may lead them to do the latter, 525.\n\nPREDICATES.--A subject without predicates is also an entity which has no\nexistence in reason (_ens nullius rationis_), 66.\n\nPREDICATIONS are made by a man according to his rational light, 485.\nPredications of four degrees of adulteries, 485 and following.\nDifference between predications, charges of blame, and imputations, 485.\n\nPRELATES, why the, of the church have given the pre-eminence to faith,\nwhich is of truth, above charity, which is of good, 126.\n\nPREPARATION for heaven or for hell, in the world of spirits, has for its\nend that the internal and external may agree together and make one, and\nnot disagree and make two, 48*.\n\nPRESENCE.--The origin or cause of presence in the spiritual world, 171.\nMan is receptible of the Lord's presence, and of conjunction with Him.\nTo come to Him, causes presence, and to live according to His\ncommandments, causes conjunction, 341. His presence alone is without\nreception, but presence and conjunction together are with reception,\n341. The truth of faith constitutes the Lord's presence, 72.\n\nPRESERVATION is perpetual creation, 86. Whence arises perpetual\npreservation, 85.\n\nPRETENDER.--Every man who is not interiorly led by the Lord is a\npretender, a sycophant, a hypocrite, and thereby an apparent man, and\nyet not a man, 267.\n\nPRIEST, chief, of a society in heaven, 266.\n\nPRIMARY.--What is first in respect to end, is first in the mind and its\nintention, because it is regarded as primary, 98. Things primary exist,\nsubsist, and persist, from things ultimate, 44.\n\nPRIMEVAL.--In the world, at the present day, nothing is known of the\nprimeval state of man, which is called a state of integrity, 355. What\nthe primeval state of creation was, and how man is led back to it by the\nLord, 355.\n\nPRINCE of a society in heaven, 14 and following, 266.\n\nPRINCIPLE, the primary, of the church is the good of charity, and not\nthe truth of faith, 126.\n\nPRINCIPLES and PRINCIPIATES, 328.\n\n_Obs._--Principiates derive their essence from principles, _T.C.R_.,\n177. All things of the body are principiates, that is, are compositions\nof fibres, from principles which are receptacles of love and wisdom,\n_D.L. and W_., 369.\n\nPROBITY is one of those virtues which have respect to life, and enter\ninto it, 164.\n\nPROBLEM concerning the soul, 315.\n\nPROCEED, to.--All things which proceed from the Lord, are in an instant\nfrom first principles in last, 389.\n\nPROCREATION, sphere of the love of, 400.\n\nPROGRESSION.--There is no progression of good to evil, but a progression\nof good to a greater and less good, and evil to a greater and less evil,\n444. A progression from ends through causes into effects is inscribed on\nevery man in general, and in every particular, 400, 401. Decreasing\nprogression of conjugial love, 78.\n\nPROLIFICATION corresponds to the propagation of truth, 127. Spiritual\nprolification is that of love and wisdom, 51, 52. Origin of natural\nprolifications, 115. The sphere of prolification is the same as the\nuniversal sphere of the marriage of good and truth, which proceeds from\nthe Lord, 92. All prolification is originally derived from the influx of\nlove, wisdom, and use from the Lord, from an immediate influx into the\nsouls of men, from a mediate influx into the souls of animals, and from\nan influx still more mediate into the inmost principles of vegetables,\n183. Prolifications are continuations of creation, 183. The principle of\nprolification is derived from the intellect alone, 90. In the principle\nof prolification of the husband is the soul, and also his mind as to its\ninteriors, which are conjoined to the soul, 172. Its state with\nhusbands, if married pairs were in the marriage of good and truth, 115.\n\nPROMULGATION, cause of the, of the decalogue by Jehovah God upon Mount\nSinai, 351.\n\nPROPAGATE, to.--Love and wisdom, with use, not only constitute man\n(_homo_), but also are man, and propagate man, 183. A feminine principle\nis propagated from intellectual good, 220.\n\nPROPAGATION, all, is originally derived from the influx of love, wisdom,\nand use from the Lord, from an immediate influx into the souls of men,\nfrom a mediate in flux into the souls of animals, and from an influx\nstill more mediate into the inmost principles of vegetables, 183.\nPropagations are continuations of creation, 183. Propagation of the\nsoul, 220, 236, 238, 245, 321. The propagation of the human race, and\nthence of the angelic heaven, was the chief end of creation. 68.\n\nPROPAGATE, or plastic force of vegetables and animals, whence it\noriginated, 138.\n\nPROPRIUM, man's, from his birth is essentially evil, 262. The _proprium_\nof man's (_homo_) will, is to love himself, and the _proprium_ of his\nunderstanding is to love his own wisdom, 194. These two propriums are\ndeadly evils to man, if they remain with him, 194. The love of these two\npropriums is changed into conjugial love, so far as man cleaves to his\nwife, that is, receives her love, 194.\n\nPROVIDENCE, the Divine, of the Lord extends to every thing, even to the\nminutest particulars concerning marriages, and in marriages, 229, 316.\nThe operations of uses, by the Lord, by the spheres which proceed from\nHim, are the Divine Providence, 386, 391.\n\n_Obs._--The Divine Providence is the same as the mediate and immediate\ninflux from the Lord, _A.C._ 6480. See the _Treatise on the Divine\nProvidence_, by the Author.\n\nPRUDENCE is one of the moral virtues which have respect to life, and\nenter into it, 164. Nothing of prudence can possibly exist but from God,\n354. Prudence of wives in concealing their love, 294. This prudence is\ninnate, 187. It was implanted in women from creation, and consequently\nby birth, 194. Of self-derived prudence, 354.\n\nPULPIT in a temple in the spiritual world, 23.\n\nPU, or PAU, 28, 29, 182.\n\n_Obs._--This is the Greek word [Greek: pou], written in ordinary\ncharacters; the Author gives the Latin translation at n. 28. (In quodam\npu seu ubi.) This word expresses the uncertainty in which philosophers\nand theologians are on the subject of the soul.\n\nPURE.--It is not possible that any love should become absolutely pure,\nwith men or with angels, 71, 146. To the pure all things are pure, but\nto them that are defiled, nothing is pure, 140.\n\nPURIFICATION the spiritual, of conjugial love may be compared to the\npurification of natural spirits, as effected by the chemists, 145.\nWisdom purified may be compared with alcohol, which is a spirit highly\nrectified, 145.\n\nPURITY, the, of heaven is from conjugial love, 430. In like manner the\npurity of the church, 431.\n\nPURPLE, the, color from its correspondence signifies the conjugial love\nof the wife, 76.\n\nPURPOSE.--That which flows forth from the very essence of a man's life,\nthus which flows forth from his will or his love, is principally called\npurpose, 493. As soon as any one from purpose or confirmation abstains\nfrom any evil because it is sin, he is kept by the Lord in the purpose\nof abstaining from the rest, 529.\n\nPUSTULES, 253, 470.\n\nPUT AWAY, to.--Putting away on account of adultery is a plenary\nseparation of minds, which is called divorce, 255. Other kinds of\nputting away, grounded in their particular causes, are separations, 255.\n\nPUT OFF, to.--Man after death puts off every thing which does not agree\nwith his love, 36. How a man after death puts off externals and puts on\ninformals, 48*\n\nPYTHAGORAS, 151*.\n\nPYTHAGOREANS, 153*.\n\nQUALITY of the love of the sex in heaven, 44. The quality of every deed,\nand in general the quality of every thing depends upon the circumstances\nwhich mitigate or aggravate it, 487.\n\nRAINBOW painted on a wall in the spiritual world, 76.\n\nRATIONAL principle, the, is the medium between heaven and the world,\n145. Above the rational principle is heavenly light, and below the\nrational principle is natural light, 233. The rational principle is\nformed more and more to the reception of heaven or of hell, according as\nman turns himself towards good or evil, 436.\n\n_Obs._--The rational principle of man partakes of the spiritual and\nnatural, or is a medium between them, _A.C._, 268.\n\nRATIONALITY, spiritual, comes by means of the Word, and of preachings\nderived therefrom, 293. Natural, sensual, and corporeal men enjoy, like\nother men, the powers of rationality, but they use it while they are in\nexternals, and abuse it while in their internals, 498, 499. Rationality,\nwith devils, proceeds from the glory of the love of self, 269, and also\nwith atheists, who enjoy a more sublime rationality than many others,\n269.\n\nRATIONALITY and LIBERTY.--When man turns himself to the Lord, his\nrationality and liberty are led by the Lord; but if backwards, from the\nLord, his rationality and liberty are led by hell, 437.\n\nREACTION.--In all conjunction by love there must be action, reception,\nand reaction, 293.\n\nREAD, to.--While man reads the Word, and collects truths out of it, the\nLord adjoins good, 128; but this takes place interiorly with those only\nwho read the Word to the end that they may become wise, 128.\n\nREAL.--Love and wisdom are collected together in use, and therein become\none principle, which is called real, 183.\n\nREASON, human, is such that it understands truths from the light\nthereof, as though was not heretofore distinguished them, 490.\n\nREASONERS.--They are named such who never conclude any thing, and make\nwhatever they hear a matter of argument and dispute whether it be so,\nwith perpetual contradiction, 232. What their fate is in the other life,\n232.\n\nREASONINGS, the, of the generality commence merely from effects, and\nfrom effects proceed to some consequences thence resulting, and do not\ncommence from causes, and from causes proceed analytically to effects,\n385. Truth does not admit of reasonings, 481. They favor the delights of\nthe flesh against those of the spirit, 481.\n\nRECEPTION is according to religion, 352. Without conjunction there is no\nreception, 341. See _Reaction_.\n\nRECIPIENT.--Man is a recipient of God, and consequently a recipient of\nlove and wisdom from Him, 132. A recipient becomes an image of God\naccording to reception, 132.\n\nRECIPROCAL principle, the, of conjunction with God, is, that a man\nshould love God, and relish the things which are of God, as from\nhimself, and yet believe that they are of God, 132, 122. Without such a\nreciprocal principle conjunction is impossible, 132.\n\nRECTIFICATION.--The purification of conjugial love may be compared to\nthe purification of natural spirits, effected by chemists, and called\nrectification, 145.\n\nREFORMED, to be.--Man is reformed by the understanding, and this is\neffected by the knowledges of good and truth, and by a rational\nintuition grounded therein, 495.\n\nREGENERATION is a successive separation from the evils to which man is\nnaturally inclined, 146. Regeneration is purification from evils, and\nthereby renovation of life, 525. The precepts of regeneration are five,\n525. See _Precepts_. By regeneration a man is made altogether new as to\nhis spirit, and this is effected by a life according to the Lord's\nprecepts, 525.\n\nREGIONS of the mind.--In human minds there are three regions, of which\nthe highest is called the celestial, the middle the spiritual, and the\nlowest the natural, 305. In the lowest man is born; he ascends into the\nnext above it by a life according to the truths of religion, and into\nthe highest by the marriage of love and wisdom, 305. In the lowest\nregion dwells natural love, in the superior spiritual love, and in the\nsupreme celestial love, 270. In each region there is a marriage of love\nand wisdom, 270. The pleasantnesses of conjugial love in the highest\nregion are perceived as blessednesses, in the middle region as\nsatisfactions, and in the lowest region as delights, 335. In the lowest\nregion reside all the concupiscences of evil and of lasciviousness; in\nthe superior region there are not any concupiscences of evil and of\nlasciviousness, for man is introduced into this region by the Lord when\nhe is reborn; in the supreme region is conjugial chastity in its love,\ninto this region man is elevated by the love of uses, 305.\n\nREIGN, to, with Christ is to be wise, and perform uses, 7.\n\nRELATION, there is no, of good to evil, but a relation of good to a\ngreater and less good, and of evil to a greater and less evil, 444. What\nis signified by the expression, for the sake of relatives, 17.\n\nRELATIVES subsist between the greatest and the least of the same thing,\n425, 17.\n\nRELIGION constitutes the state of the church with man, 238. Religion is\nimplanted in souls, and by souls is transmitted from parents to their\noffspring, as the supreme inclination, 246. With Christians it is formed\nby the good of life, agreeable to the truth of doctrine, 115. Conjugial\nlove is grounded in religion, 238. Where there is not religion, neither\nis there conjugial love, 239. There is no religion without the truths of\nreligion; what is religion without truths, 239. Religion, as it is the\nmarriage of the Lord and the church, is the initiament and inoculation\nof conjugial love, 531. That love in its progress accompanies religion,\n531. The first internal cause of cold in marriages is the rejection of\nreligion by each of the parties, 240. The second cause is, that one has\nreligion and not the other, 241. The third is, that one of the parties\nis of one religion, and the other of another, 242. The fourth is the\nfalsity of religion, 243.\n\n_Obs._--There is a difference which it is important to bear in mind,\nbetween religion and the church; the church of the Lord, it is true, is\nuniversal, and is with all those who acknowledge a Divine Being, and\nlive in charity whatever else may be their creed; but the church is\nespecially where the Word is, and where by means of the Word the Lord is\nknown. In the countries where the Word does not exist, or is withdrawn\nfrom the people and replaced by human decisions, as among the Roman\nCatholics, there is religion alone, but there is, to speak correctly, no\nchurch. Among Protestants, there is both religion and a church, but this\nchurch has come to an end, because it has perverted the Word.\n\nRENEW, to.--Every part of man, both interior and exterior, renews\nitself, and this is effected by solutions and reparations, 171.\n\nRENUNCIATION of whoredoms, whence exists the chastity of marriage, how\nit is effected, 148.\n\nREPASTS.--In heaven, as in the world, there are repasts, 6.\n\nREPRESENTATIONS.--Among the ancients the study of their bodily senses\nconsisted in representations of truths in forms, 76.\n\nREPRESENTATIVE.--To those who are in the third heaven, every\nrepresentative of love and wisdom becomes real, 270.\n\nRESPIRATION OF THE LUNGS, the, has relation to truth, 87.\n\nREST.--What is the meaning of eternal rest, 207.\n\nRETAIN, to--In whatever state man is he retains the faculty of elevating\nthe understanding, 495.\n\nREVELATIONS made at the present day by the Lord, 532.\n\nRIB, by a, of the breast is signified, in the spiritual sense, natural\ntruth, 193.\n\nRIGHT, the, signifies good, 316. It also signifies power, 21.\n\nRITES, customary.--There are customary rites which are merely formal,\nand there are others which, at the same time, are also essential, 306.\n\nRIVALSHIP or emulation between married parties respecting right and\npower, 291. Emulation of prominence between married partners is one of\nthe external causes of cold, 248.\n\nRULES of life concerning marriages, 77. Universal rule, 147, 313.\n\nSABBATH, the.--The life of heaven from the worship of God, is called a\nperpetual Sabbath, 9. Celebration of the Sabbath in a heavenly society,\n23, 24.\n\nSACRILEGE.--See _Sacrimony_.\n\nSACRIMONY.--In heaven, marriage with one wife is called sacrimony, but\nif it took place with more than one it would be called sacrilege, 76.\n\nSAGACITY is one of the principles constituent of natural wisdom, 163.\n\nSANCTITIES.--The marriage of the Lord and the church, and the marriage\nof good and truth, are essential sanctities, 64. Sanctity of the Holy\nScriptures, 24.\n\nSANCTUARY of the tabernacle of worship amongst the most ancient in\nheaven, 75.\n\nSATANS.--They are called satans who have confirmed themselves in favor\nof nature to the denial of God, 380. Those who are evil from the\nunderstanding dwell in the front in hell, and are called satans, but\nthose who are in evil from the will, dwell to the back and are called\ndevils, 492. See _Devils_. Satan wishing to demonstrate that nature is\nGod, 415.\n\n_Obs._--In the Word, by the devil is understood that hell which is to\nthe back, and in which are the most wicked, called evil genii; and by\nsatan, that hell in which dwell those who are not so wicked, who are\ncalled evil spirits, _H. and H._, 544.\n\nSATISFACTION.--In love truly conjugial exists a state of satisfaction,\n180.\n\nSATURNINE or golden age, 153*.\n\nSATYRS.--In the spiritual world the satyr-like form is the form of\ndissolute adultery, 521.\n\nSAVED, to be.--All in the universe who acknowledge a God, and, from a\nreligious principle, shun evil as sins against Him, are saved, 343.\n\nSCIENCE is a principle of knowledges, 130. There is no end to science,\n185. Man is not born into the science of any love, but beasts and birds\nare born into the science of all their loves, 133. Man is born without\nsciences, to the end that he may receive them all; whereas, supposing\nhim to be born into sciences, he could not receive any but those into\nwhich he was born, 134. Science and love are undivided companions, 134.\n\nSCIENCE OF CORRESPONDENCES, the, was among the ancients the science of\nsciences, 532. It was the knowledge concerning the spiritual things of\nheaven and the church, and thence they derived wisdom, 532. It conjoined\nthe sensual things of their bodies with the perceptions of their minds,\nand procured to them intelligence, 76. This science having been turned\ninto idolatrous science, was so obliterated and destroyed by the divine\nprovidence of the Lord, that no visible traces of it were left\nremaining, 532. Nevertheless, it has been again discovered by the Lord,\nin order that the men of the church may again have conjunction with Him,\nand consociation with the angels; which purposes are effected by the\nWord, in which all things are correspondences, 532. See\n_Correspondences_.\n\nSCORBUTIC PHTHISIC, 253, 470.\n\nSCRIPTURE, the sacred, which proceeded immediately from the Lord, is, in\ngeneral and in particular, a marriage of good and truth, 115.\n\nSEAT, the, of jealousy is in the understanding of the husband, 372.\n\nSEDUCERS.--Their sad lot after death, 514.\n\nSEE, to, that what is true is true, and that what is false is false, is\nto see from heavenly light in natural light, 233.\n\nSEEDS spiritually understood are truths, 220. By the seed of man,\nwhereby iron shall be mixed with clay, and still they shall not cohere,\nis meant the truth of the Word falsified, 79. Formation of seed, 220,\n245, 183.\n\nSELF-CONCEIT, or SELF-DERIVED INTELLIGENCE.--The love of wisdom, if it\nremains with man, and is not transcribed into the woman, is an evil\nlove, and is called self-conceit, or the love of his own intelligence,\n88, 353. The wife continually attracts to herself her husband's conceit\nof his own intelligence, and extinguishes it in him, and verifies it in\nherself, 353. He who, from a principle of self-love, is vain of his own\nintelligence, cannot possibly love his wife with true conjugial love,\n193.\n\nSEMBLANCES, conjugial, 279-289.\n\nSEMINATION corresponds to the potency of truth, 127. It has a spiritual\norigin, and proceeds from the truths of which the understanding\nconsists, 220.\n\nSENSATIONS with the pleasures thence derived appertain to the body, and\naffections with the thoughts thence derived appertain to the mind, 273.\n\nSENSE.--Every love has its own proper sense, 210. Spiritual origin of\nthe natural senses, 220. See _Taste, Smell, Hearing, Touch, Sight_. Each\nof these senses has its delights, with variations according to the\nspecific uses of each, 68. The sense proper to conjugial love is the\nsense of touch, 210. The use of this sense is the complex of all other\nuses, 68. Wives have a sixth sense, and which is a sense of all the\ndelights of the conjugial love of the husband, and this sense they have\nin the palms of their hands, 155*.\n\nSENSUAL.--Natural men who love only the delights of the senses, placing\ntheir heart in every kind of luxury and pleasure, are properly meant by\nthe sensual, 496. The sensual immerse all things of the will, and\nconsequently of the understanding, in the allurements and fallacies of\nthe senses, indulging in these alone, 496.\n\nSEPARATIONS of married partners. Legitimate causes thereof, 251-254.\n\nSERENE, principle of peace, 155*.\n\nSERIES.--All those things which precede in minds form series, which\ncollect themselves together, one near another, and one after another,\nand these together, compose a last or ultimate, in which they co-exist,\n313. The series of the love of infants, from its greatest to its least,\nthus to the boundary in which it subsists or ceases, is retrograde, the\nreason why, 401.\n\nSERPENT, the, signifies the love of self-intelligence, 353. By the\nserpent, Gen. iii. is meant the devil, as to the conceit of self-love\nand self-intelligence, 135. In hell, the forms of beasts, under which\nthe lascivious delights of adulterous love are presented to the sight,\nare serpents, &c., 430.\n\nSEX.--The love of the male sex differs from that of the female sex, 382.\nOrigin of the beauty of the female sex, 381-384. Cause of the beauty of\nthe female sex, 56.\n\nSHEEP, in the spiritual world, are the representative forms of the state\nof innocence and peace of the inhabitants, 75.\n\nSHEEPFOLD signifies the church, 129.\n\nSHOWER, golden, 155*, 208.\n\nSIGHT.--There is in man an internal and an external sight, 477. Natural\nsight is grounded in spiritual sight, which is that of the\nunderstanding, 220. The love of seeing, grounded in the love of\nunderstanding, has the sense of seeing; and the gratifications proper to\nit are the various kinds of symmetry and beauty, 210. How gross the\nsight of the eye is, 416.\n\nSILVER signifies intelligence in spiritual truths, and thence in natural\ntruths, 76. The silver age, 76.\n\nSIMPLE.--Every thing divided is more and more multiple, and not more and\nmore simple, 329.\n\nSIMULTANEOUS.--There is simultaneous order and successive order, 314.\nThat simultaneous order is grounded in successive, and is according to\nit, is not known, 314.\n\nSIN.--All that which is contrary to religion is believed to be sin,\nbecause it is contrary to God; and, on the other hand, all that which\nagrees with religion is believed not to be sin, because it agrees with\nGod, 348.\n\nSINCERITY is one of those virtues which have respect to life, and enter\ninto it, 164.\n\nSINGING in heaven, 55, 155*.\n\nSIRENS, fantastic beauty of, in the spiritual world, 505.\n\nSISTERS.--The Lord calls those brethren and sisters who are of his\nchurch, 120.\n\nSIX.--The number six signifies all and what is complete, 21.\n\nSLEEP, the, into which Adam fell, when the woman was created, signifies\nman's entire ignorance that the wife is formed, and, as it were, created\nfrom him, 194.\n\nSLEEP, to, Gen. ii. 21, signifies to be in ignorance, 194. Sleep in\nheaven, 19.\n\nSLOTHFUL, to the, in the spiritual world, food is not given, 6.\n\nSMALL-POX, 253, 470.\n\nSMELLING, natural, is grounded in spiritual smelling, which is\nperception, 220. The love of knowing those things which float about in\nthe air, grounded in the love of perceiving, is the sense of smelling;\nand the gratifications proper to it are the various kinds of fragrance,\n210.\n\nSOBRIETY is one of those virtues which have respect to life, and enter\ninto it, 164.\n\nSOCIETY, every, in heaven may be considered as one common body, and the\nconstituent angels as the similar parts thereof, from which the common\nbody exists, 10.\n\nSOCRATES, 151*.\n\nSOCRATICS, 153*.\n\nSOLITARY, there is neither good nor solitary truth, but in all cases\nthey are conjoined, 87.\n\nSOLUTIONS and reparations by which every part of man, both interior and\nexterior, renews itself, 171.\n\nSOMNAMBULISTS act from the impulse of a blind science, the understanding\nbeing asleep, 134.\n\nSONS in the Word signify truths conceived in the spiritual man, and born\nin the natural, 120, 220. Those who are regenerated by the Lord are\ncalled in the Word sons of God, sons of the kingdom, 120.\n\nSONS-IN-LAW, what, and daughters-in-law signify in the Word, 120.\n\nSONGS in heaven, 17, 19. Heavenly songs are in reality sonorous\naffections, or affections expressed and modified by sounds, 55. Singing\nin heaven is an affection of the mind, which is let forth through the\nmouth as a tune, 155*. Affections are expressed by songs, as thoughts\nare by discourse, 55.\n\nSOPHI.--The most ancient people did not acknowledge any other wisdom\nthan the wisdom of life, and this was the wisdom of those who were\nformerly called _sophi_, 130.\n\nSOUL, the, is the inmost principle of man, 101, 158, 206. It is not\nlife, but the proximate receptacle of life from God, and thereby the\nhabitation of God, 315. It is a form of all things relating to love, and\nof all things relating to wisdom, 315. It is a form from which the\nsmallest thing cannot be taken away, and to which the smallest thing\ncannot be added, and it is the inmost of all the forms of the whole\nbody, 315. Propagation of the soul, 220, 245. The soul of the offspring\nis from the father, and its clothing from the mother, 206, 288. The\nprinciple of truth in the soul is the origin of seed, in which is the\nsoul of man, 220, 483. It is in a perfect human form, covered with\nsubstances from the purest principles of nature, whereof a body is\nformed in the womb of the mother, 183. The soul of man, and of every\nanimal, from an implanted tendency to self-propagation, forms itself,\nclothes itself, and becomes seed, 220; because the soul is a spiritual\nsubstance, which is not a subject of extension but of impletion, and\nfrom which no part can be taken away, but the whole may be produced\nwithout any loss thereof, hence it is that it is as fully present in the\nsmallest receptacles, which are seeds, as in its greatest receptacle,\nthe body, 220. The soul of every man, by its origin, is celestial,\nwherefore it receives influx immediately from the Lord, 482. The soul\nand the mind are the man, since both constitute the spirit which lives\nafter death, and which is in a perfect human form, 260. The soul\nconstitutes the inmost principles not only of the head, but also of the\nbody, 178. The soul and mind adjoin themselves closely to the flesh of\nthe body, to operate and produce their effects, 178. A masculine soul,\n220. How a feminine principle is produced from a male soul, 220. How a\nunion of the souls of married partners is effected, 172. See _Mind,\nobs_.\n\nSPACE.--Those things which, from their origin, are celestial and\nspiritual, are not in space, but in the appearances of space, 158. The\nsoul of man being celestial, and his mind spiritual, are not in space,\n158.\n\nSPANIARDS, 103, 104.\n\nSPECIES.--Why the Creator has distinguished all things into genera,\nspecies, and discriminations, 479.\n\nSPEECH, the, of wisdom is to speak from causes, 75. From the thought,\nwhich also is spiritual, speech flows, 220.\n\nSPHERE.--All that which flows from a subject, and encompasses and\nsurrounds it, is named a sphere, 386. From the Lord, by the spiritual\nsun, proceeds a sphere of heat and light, or of love and wisdom, to\noperate ends which are uses, 386. The universal sphere of generating and\npropagating the celestial things, which are of love; and the spiritual\nthings, which are of wisdom, and thence the natural things, which are of\noffspring, proceeds from the Lord, and fills the universal heaven and\nthe universal world, 355. The divine sphere which looks to the\npreservation of the universe in its created state by successive\ngenerations, is called the sphere of procreating, 386. The divine sphere\nwhich looks to the preservation of generations in their beginnings, and\nafterwards in their progressions, is called the sphere of protecting the\nthings created, 386. There are several other divine spheres, which are\nnamed according to uses, as the sphere of defence of good and truth\nagainst evil and false, the sphere of reformation and regeneration, the\nsphere of innocence and peace, the sphere of mercy and grace, &c., 222,\n386. But the universal of all is the conjugial sphere, because this is\nthe supereminent sphere of conservation of the created universe, 222.\nThis sphere fills the universe, and pervades all things from first to\nlast, 222; thus from angels even to worms, 92. Why it is more universal\nthan the sphere of heat and light which proceed from the sun, 222. In\nits origin, the conjugial sphere, flowing into the universe, is divine;\nin its progress in heaven with the angels, it is celestial and\nspiritual; with men it is natural; with beasts and birds, animal; with\nworms merely corporeal; with vegetables, it is void of life; and,\nmoreover, in all its subjects it is varied according to their forms,\n225. This sphere is received immediately by the female sex, and\nmediately by the male, 225. The sphere of conjugial love is the very\nessential sphere of heaven, because it descends from the heavenly\nmarriage of the Lord and the church, 54. Whereas there is a sphere of\nconjugial love, there is also a sphere opposite to it, which is called a\nsphere of adulterous love, 434. This sphere ascends from hell, and the\nsphere of conjugial love descends from heaven, 435, 455. These spheres\nmeet each other in each world, but do not conjoin, 436, 455. Between\nthese two spheres there is equilibrium, and man is in it, 437, 455. Man\ncan turn himself to whichever sphere he pleases; but so far as he turns\nhimself to the one, so far he turns himself from the other, 438, 455. A\nsphere of love from the wife, and of understanding from the man, is\ncontinually flowing forth, and unites them, 321. A natural sphere is\ncontinually flowing forth, not only from man, but also from beasts--yea,\nfrom trees, fruits, flowers, and also from metals, 171. There flows\nforth--yea, overflows from every man (_homo_)--a spiritual sphere,\nderived from the affections of his love, which encompasses him, and\ninfuses itself into the natural sphere derived from the body, so that\nthese two spheres are conjoined, 171. Every one, both man and woman, is\nencompassed by his own sphere of life, densely on the breast, and less\ndensely on the back, 224.\n\nSPIRE.--With whom the mind is closed from beneath, and sometimes twisted\nas a spire into the adverse principle, 203.\n\nSPIRIT, the.--There are two principles which, in the beginning, with\nevery man who from natural is made spiritual, are at strife together,\nwhich are commonly called the spirit and the flesh, 488. The love of\nmarriage is of the spirit, and the love of adultery is of the flesh,\n488. See _Flesh_.\n\nSPIRITS.--See _Mind, obs_. By novitiate spirits are meant men newly\ndeceased, who are called spirits because they are then spiritual men,\n461. Who those are, who, after death, become corporeal spirits, 495.\n\nSPIRITUAL--The difference between what is spiritual and natural is like\nthat between prior and posterior, which bear no determinate proportion\nto each other, 326. Spiritual principles without natural, which are\ntheir constituent have no consistence, 52. Spiritual principles\nconsidered in themselves have relation to love and wisdom, 52. The\nthings relating to the church, which are called spiritual things, reside\nin the inmost principles with man, 130. By the spiritual is meant he who\nloves spiritual things, and thereby is wise from the Lord, 281. A man\n(_homo_) without religion is not spiritual, but remains natural, 149. To\nbecome spiritual is to be elevated out of the natural principle, that\nis, out of the light and heat of the world into the light and heat of\nheaven, 347. Man becomes spiritual in proportion as his rational\nprinciple begins to derive a soul from influx out of heaven, which is\nthe case so far as it is affected and delighted with wisdom, 145.\n\nSPIRITUALLY, to think, is to think abstractedly from space and time,\n328.\n\nSPORTS of wisdom in the, heavens, 132. Literary sports, 207. Conjugial\nlove in its origin is the sport of wisdom and love, 75, 183. Games and\nshows in the heavens, 17. The sixth sense in the female sex is called in\nthe heavens the sport of wisdom with its love, and of love with its\nwisdom, 155*.\n\nSPRING.--In heaven the heat and light proceeding from the sun cause\nperpetual spring, 137. In heaven, with conjugial partners, there is\nspring in its perpetual conatus, 355. All who come into heaven return\ninto their vernal youth, and into the powers appertaining to that age,\n44.\n\nSTABLES signify instructions, 76.\n\nSTAGE entertainments. See _Actors_.\n\nSTATES.--The state of a man's life is his quality as to the\nunderstanding and the will, 184. The state of a man's life from infancy,\neven to the end of life, is continually changing, 185. The common states\nof a man's life are called infancy, childhood, youth, manhood, and old\nage, 185. No subsequent state of life is the same as a preceding one,\n186. The last state is such as the successive order is, from which it is\nformed and exists, 313. What was the primeval state, which is called a\nstate of integrity, 355. Of the state of married partners after death,\n45-54. There are two states into which a man enters after death--an\nexternal and an internal state; he comes first into his external state,\nand afterwards into his internal, 47*.\n\nSTATUE, the, which Nebuchadnezzar saw in a dream represented the ages of\ngold, silver, copper, and iron, 78.\n\nSTONES signify natural truths, and precious stones spiritual truths, 76.\n\nSTORE, abundant, 220, 221.\n\nSTOREHOUSE.--The conjugial principle of one man with one wife is the\nstorehouse of human life, 457.\n\nSTORGE.--The love called _storge_ is the love of infants, 392. This love\nprevails equally with the evil and the good, and, in like manner, with\ntame and wild beasts; it is even in some cases stronger and more ardent\nwith evil men, and also with wild beasts, 392. The innocence of infancy\nis the cause of the love called _storge_, 395. Spiritual storge, 211.\n\nSTUDY, what was the, of the men who lived in the silver age, 76. Study\nof sciences in the spiritual world, 207.\n\nSTUPIDITY of the age, 481.\n\nSUBLIMATION.--The purification of conjugial love may be compared to the\npurification of natural spirits, as effected by chemists, and called\nsublimation, 145.\n\nSUBJECT, every, receives influx according to its form, 86. All a man's\naffections and thoughts are in forms, and thence from forms, for forms\nare their subjects, 186. A subject without predicates is an entity which\nhas no existence in reason, 66. See _Substance_.\n\nSUBSISTENCE is perpetual existence, 86.\n\nSUBSTANCE.--There is no substance without a form, an unformed substance\nnot being any thing, 66. There is not any good or truth which is not in\na substance as in its subject, 66. Every idea of man's, however\nsublimated, is substantial, that is, affixed to substance, 66. Material\nthings derive their origin from things substantial, 207. In man, all the\naffections of love, and all the perceptions of wisdom, are rendered\nsubstantial, for substances are their subjects, 361. See _Form_.\n\nSUBSTANTIAL.--The difference between what is substantial and what is\nmaterial is like the difference between what is prior and what is\nposterior, 31. Spiritual things are substantial, 328. Spirits and angels\nare in substantial and not in materials, 328. Man after death is a\nsubstantial man, because this substantial man lay inwardly concealed in\nthe natural or material man, 31. The substantial man sees the\nsubstantial man, as the material man sees the material man, 31. All\nthings in the spiritual world are substantial and not material, whence\nit is that there are in their perfection in that world, all things which\nare in the natural world, and many things besides, 207. Every idea of\nman's, however sublimated, is substantial, that is, attached to\nsubstances, 66.\n\nSUCCESSIVE.--There is a successive order and a simultaneous order, and\nthere is an influx of successive order into simultaneous order, 314. See\n_Order_.\n\nSUMMARY of the Lord's commandments, 340, 82.\n\nSUN.--There is a sun of the spiritual world as there is a sun of the\nnatural world, 380. The sun of the spiritual world proceeds immediately\nfrom the Lord, who is in the midst of it, 235. That sun is pure love\n235, 380, 532. It appears fiery before the angels, altogether as the sun\nof our world appears before men, 235. It does not set nor rise, but\nstands constantly between the zenith and the horizon, that is, at the\nelevation of 45 degrees, 137. The spiritual sun is pure love, and the\nnatural sun is pure fire, 182, 532. Whatever proceeds from the spiritual\nsun partakes of life, since it is pure love; whatever proceeds from the\nnatural sun partakes nothing of life, since it is pure fire, 532. The\nspiritual sun is in the centre of the universe, and its operation, being\nwithout space and time, is instant and present from first principles in\nlast, 391. For what end the sun of the natural world was created, 235.\nThe fire of the natural sun exists from no other source than from the\nfire of the spiritual sun, which is divine love, 380.\n\nSUPPERS.--In heaven, as in the world, there are suppers, 19.\n\nSURVIVOR, 321.--See _Deceased_.\n\nSWAMMERDAM, 416.\n\nSWANS, in the spiritual world, signify conjugial love in the lowest\nregion of the mind, 270.\n\nSWEDENBORG.--He protests in truth that the memorable relations annexed\nto the chapters in this work are not fictions, but were truly done and\nseen; not seen in any state of the mind asleep, but in a state of full\nwakefulness, 1. That it had pleased the Lord to manifest Himself unto\nhim, and send him to teach the things relating to the New Church, 1.\nThat the interiors of his mind and spirit were opened by the Lord, and\nthat thence it was granted him to be in the spiritual world with angels,\nand at the same time in the natural world with men, 1, 39, 326. State of\nanxiety into which he fell when once he thought of the essence and\nomnipresence of God from eternity, that is, of God before the creation\nof the world, 328. The angels, as well as himself, did not know the\ndifferences between spiritual and natural, because there had never\nbefore been an opportunity of comparing them together by any person's\nexisting at the same time in both worlds; and without such comparison\nand reference those differences were not ascertainable, 327. On a\ncertain time, as he was wandering through the streets of a great city\ninquiring for a lodging, he entered a house inhabited by married\npartners of a different religion; the angels instantly accosted him, and\ntold him they could not on that account remain with him there, 242. He\nhad observed for twenty-five years continually, from an influx\nperceptible and sensible, that it is impossible to think analytically\nconcerning any form of government, civil law, moral virtue, or any\nspiritual truth, unless the divine principle flows in from the Lord's\nwisdom through the spiritual world, 419. He declares, that having\nrelated a thousand particulars respecting departed spirits, he has never\nheard any one object, how can such be their lot when they are not yet\nrisen from their sepulchres, the last judgment not being yet\naccomplished? 28.\n\nSWEDES, 103, 112.\n\nSWEETNESS.--In heaven, the chaste love of the sex is called heavenly\nsweetness, 55.\n\nSYMPATHIES.--In the spiritual world sympathies are not only felt, but\nalso appear in the face, the discourse, and gesture, 273. With some\nmarried partners in the natural world, there is antipathy in internals,\ncombined with apparent sympathy in their externals, 292. Sympathy\nderives its origin from the concordance of spiritual spheres, which\nemanate from subjects, 171.\n\nTABERNACLE.--In heaven, the most ancient people dwell in tabernacles,\nbecause, whilst in the world, they lived in tabernacles, 75. Tabernacle\nof their worship exactly similar to the tabernacle of which the form was\nshowed to Moses on Mount Sinai, 75.\n\nTABLES of wood and stone on which were the writings of the most ancient\npeople, 77. Tablet with this inscription, \"The covenant between Jehovah\nand the Heavens,\" 75.\n\nTARTARUS, 75.--Shades of Tartarus, 75.\n\nTARTARY.--The ante-Mosaic Word, at this day lost, is reserved only in\nGreat Tartary, 77.\n\nTASTE, sense of.--The love of self-nourishment, grounded in the love of\nimbibing goods, is the sense of tasting, and the delights proper to it\nare the various kinds of delicate foods, 210.\n\nTEMPERANCE is one of those moral virtues which have respect to life and\nenter into it, 164.\n\nTEMPLE, description of a, in heaven, 23. Temple of wisdom, where the\ncauses of the beauty of the female sex were discussed, 56.\n\nTEMPORAL.--Idea of what is temporal in regard to marriages, effect that\nit produced on two married partners from heaven present with Swedenborg,\n216.\n\nTHEATRES in the heavens, 17.--See _Actors_.\n\nTHING, every, created by the Lord is representative, 294.\n\nTHINK, to, spiritually is to think abstractedly from space and time, and\nto think naturally is to think in conjunction with space and time, 328.\nTo think and conclude from an interior and prior principle is to think\nand conclude from ends and causes to effects, but to think and conclude\nfrom an exterior or posterior principle, is to think and conclude from\neffects to causes and ends, 408. The spiritual man thinks of things\nincomprehensible and ineffable to the natural man, 326.\n\nTHOUGHT is the _existere_, or existence of a man's life, from the _esse_\nor essence, which is love, 36. Spiritual thoughts, compared with\nnatural, are thoughts of thoughts, 326. Spiritual thoughts are the\nbeginnings and origins of natural thoughts, 320. Spiritual thought so\nfar exceeds natural thought as to be respectively ineffable, 326.\n\nTHUNDER.--Clapping of the air like thunder is a correspondence and\nconsequent appearance of the conflict and collision of arguments amongst\nspirits, 415.\n\nTONES, discordant, brought into harmony, 243.\n\nTOUCH, to.--This sense is common to all the other senses, and hence\nborrows somewhat from them, 210. It is the sense proper to conjugial\nlove, 210. The love of knowing objects, grounded on the love of\ncircumspection and self-preservation, is the sense of touching, and the\ngratifications proper to it are the various kinds of titillation, 210.\nThe innocence of parents and the innocence of children meet each other\nby the touch, especially of the hands, 396. See _Sense_.\n\nTRADES.--In the spiritual world there are trades, 207.\n\nTRANQUILLITY is in conjugial love, and relates to the mind, 180.\n\nTRANSCRIBED, to be.--Whereas every man (_homo_) by birth inclined to\nlove himself, it was provided from creation, to prevent man's perishing\nby self-love, and the conceit of his own intelligence, that that love of\nthe man (_vir_) should be transcribed into the wife, 353, 88, 193, 293.\n\nTRANSCRIPTION, the, of the good of one person into another is\nimpossible, 525.\n\nTREE, a, signifies man, 135. The tree of life signifies man living from\nGod, or God living in man, 135. To eat of this tree signifies to receive\neternal life, 135. The tree of the knowledge of good and evil, signifies\nthe belief that life for man is not God, but self, 135. By eating\nthereof signifies damnation, 135.\n\nTRINITY, the Divine, is in Jesus Christ, in whom dwells all the fulness\nof the Godhead bodily, 24.\n\nTRUTH.--What the understanding perceives and thinks is called truth,\n490. Truth is the form of good, 198, 493. There is the truth of good,\nand from this the good of truth, or truth grounded in good, and good\ngrounded in that truth; and in these two principles is implanted from\ncreation an inclination to join themselves together into one, 88. The\ntruth of good, or truth grounded in good, is male (or masculine), and\nthe good of truth, or good grounded in truth, is female (or feminine),\n61, 88. See _Good and Truth_.\n\nTRUTH does not admit of reasonings, 481.\n\nTRUTHS pertain to the understanding, 128.\n\nTWO.--In every part of the body where there are not two, they are\ndivided into two, 316.\n\nTZIIM.--In hell, the forms of birds, and under which the lascivious\ndelights of adulterous love are presented to the view, are birds called\ntziim, 430.\n\nULCERS, 253.\n\nULTIMATE.--It is a universal law that things primary exist, subsist, and\npersist from things ultimate, 44. That the ultimate state is such as the\nsuccessive order is, from which it is formed and exists, is a canon\nwhich, from its truth, must be acknowledged in the learned world, 313.\n\nULYSSES, companions of, changed into hogs, 521.\n\nUNCHASTITY, difference between, and what is not chaste, 139. Unchastity\nis entirely opposed to chastity, 139. There is a conjugial love which is\nnot chaste, and yet is not unchastity, 139. The love opposite to\nconjugial love is essential unchastity, 139. If the renunciations of\nwhoredoms be not made from a principle of religion, unchastity lies\ninwardly concealed like corrupt matter in a wound only outwardly healed,\n149.\n\nUNCLEAN or FILTHY, every, principle of hell is from adulterers, 500.\n\nUNCLEANNESS, 252, 472.\n\nUNDERSTANDING, the.--Man has understanding from heavenly light, 233. The\nunderstanding considered in itself is merely the ministering and serving\nprinciple of the will, 196. It is only the form of the will, 493. Man is\ncapable of elevating his intellect above his natural loves, 96. See\n_Will and Understanding_.\n\nUNION.--Spiritual union of two married partners is the actual adjunction\nof the soul and mind of the one to the soul and mind of the other, 321.\nConjugial love is the union of souls, 179, 480, 482. Union between two\nmarried partners in heaven is like that of the two tents in the breast,\nwhich are called the heart and the lungs, 75.\n\nUNITY, the, of souls between two married partners in heaven is seen in\ntheir faces; the life of the husband is in the wife, and the life of the\nwife is in the husband--they are two bodies but one soul, 75.\n\nUNIVERSALS.--Whoever knows universals may afterwards comprehend\nparticulars, because the latter are in the former as parts in a whole,\n261. Good and truth are the universals of creation, 84, 92. There are\nthree universals of heaven and three universals of hell, 261. A\nuniversal principle exists from, and consists of singulars, 388. If we\ntake away singulars, a universal is a mere name, and is like somewhat\nsuperficial, which has no contents within, 388. A universal truth is\nacknowledged by every intelligent man, 60. Every universal truth is\nacknowledged as soon as it is heard, in consequence of the Lord's influx\nand at the same time of the confirmation of heaven, 62.\n\nUNIVERSE.--The universe, with all its created subjects, is from the\ndivine love, by the divine wisdom, or what is the same thing, from the\ndivine good, by the divine truth, 87. All things which proceed from the\nLord, or from the sun, which is from him, and in which he is, pervade\nthe created universe, even to the last of all its principles, 389. All\nthing in the universe have relation to good and truth, 60. In every\nthing in the universe good is conjoined with truth, and truth with good,\n60.\n\nUSE is essential good, 183, 77. Use is doing good from love by wisdom,\n183. Creation can only be from divine love by divine wisdom, in divine\nuse, 183. All things in the universe are procreated and formed from use,\nin use, and for use, 183. All use is from the Lord, and is effected by\nangels and men, as of themselves, 7. Uses are the bonds of society;\nthere are as many bonds as there are uses, and the number of uses is\ninfinite, 18. There are spiritual uses, such as regard love towards God,\nand love towards our neighbor, 18. There are moral and civil uses, such\nas regard the love of the society and state to which a man belongs, and\nof his fellow-citizens among whom he lives, 18. There are natural uses,\nwhich regard the love of the world and its necessities, 18: and there\nare corporeal uses, such as regard the love of self-preservation with a\nview to superior uses, 18. The delight of the love of uses is a heavenly\ndelight, which enters into succeeding delights in their order, and\naccording to the order of succession exalts them and makes them eternal,\n18. Delights follow use, and are also communicated to man according to\nthe love thereof, 68. The delight of being useful derives its essence\nfrom love, and its existence from wisdom, 5. This delight, originating\nin love and operating by wisdom, is the very soul and life of all\nheavenly joys, 5. Those who are only in natural and corporeal uses are\nsatans, loving only the world and themselves, for the sake of the world;\nand those who are only in corporeal uses are devils, because they live\nto themselves alone, and to others only for the sake of themselves, 18.\nHappiness is derived to every angel from the use he performs in his\nfunction, 6. The public good requires that every individual, being a\nmember of the common body, should be an instrument of use in the society\nto which he belongs, 7. To such as faithfully perform uses, the Lord\ngives the love thereof, 7. So far as uses are done from the love\nthereof, so far that love increases, 266. The use of conjugial love is\nthe most excellent of all uses, 183, 305. Conjugial love is according to\nthe love of growing wise, for the sake of uses from the Lord, 183. How\ncan any one know whether he performs uses from self-love, or from the\nlove of uses? 266. Every one who believes in the Lord, and shuns evils\nas sins, performs uses from the Lord; but every one who neither believes\nin the Lord, nor shuns evils as sins, does uses from self, and for the\nsake of self, 266. All good uses in the heavens are splendid and\nrefulgent, 266. Blessed lot of those who are desirous to have dominion\nfrom the love of uses, 266.\n\n_Obs._--Use consists in fulfilling faithfully, sincerely, and carefully,\nthe duties of our functions, _T.C.R._, 744. Those things are called\n_uses_ which, proceeding from the Lord, are by creation in order, _D.L.\nand W_., 298.\n\nUSES of apparent love and friendship between married partners, for the\nsake of preserving order in domestic affairs, 271, and following, 283.\n\nUTILITY of apparent love and apparent friendship between married\npartners, for the sake of preserving order in domestic affairs, 271, and\nfollowing, 283.\n\nVAPOR.--From reason it may be seen that the soul of man after death is\nnot a mere vapor, 29.\n\nVARIETY.--There is a perpetual variety, and there is not any thing the\nsame with another thing, 524. Heaven consists of perpetual varieties,\n524. Distinction between varieties and diversities, 324. See\n_Diversities_.\n\nVEGETABLES.--Wonders in the productions of vegetables, 416.\n\nVEIN.--There is a certain vein latent in the affection of the will of\nevery angel which attracts his mind to the execution of some purpose, 6.\nVein of conjugial love, 44, 68, 183, 293, 313, 433, 482.\n\nVENTRICLES of the brain, 315.\n\nVERNAL, the, principle exists only where warmth is equally united to\nlight, 137. With men (_homines_) there is a perpetual influx of vernal\nwarmth from the Lord, it is otherwise with animals, 137. In heaven,\nwhere there is vernal warmth, there is love truly conjugial, 137.\n\nVIOLATION of spiritual marriage, 515-520. Violation of spiritual\nmarriage is violation of the Word, 516. Violation of the Word is\nadulteration of good, and falsification of truth, 517. This violation of\nthe Word corresponds to scortations and adulteries, 518. By whom, in the\nChristian church, violation of the Word is committed, 519.\n\nVIRGINITY.--Fate of those who have vowed perpetual virginity, 155, 460,\n503.\n\nVIRGINS, 21, 22, 293, 321, 502, 511. The affection of truth is called a\nvirgin, 293. The virgins (Matt. xxv. 1) signify the church, 21. Quality\nof the state of virgins before and after marriage in heaven, 502.\nVirgins of the fountain, 207, 293. The nine virgins, or muses, signify\nknowledge and science of every kind, 182. How a virgin is formed into a\nwife, 199.\n\nVIRTUES, moral, and spiritual virtues, 164. Various graces and virtues\nof moral life represented in theatres in heaven, 17. Manly virtue, 433,\n355.\n\nVISIBLE.--Every one may confirm himself in favor of a divine principle\nor being, from what is visible in nature, 416-421.\n\nVISION, posterior, 233.\n\nVITIATED states of mind and body which are legitimate causes of\nseparation, 252, 253.\n\nWARS, the, of Jehovah. The name of the historical books of the\nante-Mosaic Word, 77.\n\nWATER FROM THE FOUNTAIN, to drink, signifies to be instructed concerning\ntruths, and by truths concerning goods, and thereby to grow wise, 182.\n\nWEASELS.--Who they are who appear at a distance in the spiritual world\nlike weasels, 514.\n\nWHIRLPOOLS which are in the borders of the worlds, 339.\n\nWHITE, the color, signifies intelligence, 76.\n\nWHITE, what is, in heaven is truth, 316.\n\nWHOREDOM, spiritual, is the falsification of truth, which acts in\nunity with that which is natural, because they cohere, 80. Whoredoms in\nthe spiritual sense of the word signify the connubial connection of what\nis evil and false, 428. They signify the falsification of truth, 518.\nWhoredom is the destruction of society, 345. They are imputed to every\none after death, not according to the deeds themselves, but according to\nthe state of the minds in the deeds, 530.\n\nWHOREDOMS in the spiritual sense signify the connection (_connubium_) of\nevil and false, 428. Toleration of such evils in populous cities, 451.\n\nWIDOW.--Why the state of a widow is more grievous than that of a\nwidower, 325.\n\nWIFE, a, is the love of a wise man's wisdom, 56. She represents the love\nof her husband's wisdom, 21. The wife signifies the good of truth, 76.\nIn heaven, the wife is the love of her husband's wisdom, and the husband\nis the wisdom of her love, 75. The wife perceives, sees, and is sensible\nof the things which are in her husband, in herself, and thence as it\nwere herself in him, 173. There is with wives a sixth sense, which is\nthe sense of all the delights of the conjugial love of the husband, and\nthis sense is in the palms of the hands, 155*. Conjugial love resides\nwith chaste wives, but still their love depends on the husband's, 216*.\nWives love the bonds of marriage if the men do, 217. Wives seated on a\nbed of roses, 293. In a rosary, 294. Acts which certain wives employ to\nsubject their husbands to their own authority, 292. See _Woman, Married\nPartners_.\n\nWILL, the, is the receptacle of love, for what a man loves that he\nwills, 347. Will principle, considered in itself, is nothing but an\naffect and effect of some love, 461. Whoever conjoins to himself the\nwill of a man, conjoins to himself the whole man, 196. The will acts by\nthe body, wherefore, if the will were to be taken away, action would be\ninstantly at a stand, 494.\n\nWILL and UNDERSTANDING.--The will is the man himself, and the\nunderstanding is the man as grounded in the will, 490. The life of man\nessentially is his will, and formally is his understanding, 493. The\nwill is the receptacle of good, and the understanding is the receptacle\nof truth, 121. Love, charity, and affection, belong to the will, and\nperception and thought to the understanding, 121. All things which are\ndone by a man are done from his will and understanding, and without\nthese acting principles a man would not have either action or speech,\notherwise than as a machine, 527. Whoever conjoins to himself the will\nof another, conjoins also to himself his understanding, 196. The\nunderstanding is not so constant in its thoughts as the will is in its\naffections, 221. He that does not discriminate between will and\nunderstanding, cannot discriminate between evils and goods. 490. The\nwill alone of itself acts nothing, but whatever it acts, it acts by the\nunderstanding, and the understanding alone of itself acts nothing, but\nwhatever it acts, it acts from the will, 490. With every man the\nunderstanding is capable of being elevated according to knowledges, but\nthe will only by a life according to the truths of the church, 269. The\nnatural man can elevate his understanding into the light of heaven, and\nthink and discourse spiritually, but if the will at the same time does\nnot follow the understanding, he is still not elevated, for he does not\nremain in that elevation, but in a short time he lets himself down to\nhis will, and there fixes his station, 347, 495. The will flows into the\nunderstanding, but not the understanding into the will, yet the\nunderstanding teaches what is good and evil, and consults with the will,\nthat out of those two principles it may choose, and do what is agreeable\nto it, 490. The will of the wife conjoins itself with the understanding\nof the man, and thence the understanding of the man with the will of the\nwife, 159. In adultery of the reason, the understanding acts from\nwithin, and the will from without, but in adultery of the will, the will\nacts from within, and the understanding from without, 490.\n\nWISDOM is nothing but a form of love, 493. It is a principle of life,\n130. Wisdom, considered in its fulness, is a principle, at the same\ntime, of knowledges, of reason, and of life, 130. What wisdom is as a\nprinciple of life, 130, 293. Wisdom consists of truths, 84. The\nunderstanding is the receptacle of wisdom, 400. The abode of wisdom is\nin use, 18. Wisdom cannot exist with a man but by means of the love of\ngrowing wise, 88. Wisdom with men is twofold, rational and moral; their\nrational wisdom is of the understanding alone, and their moral wisdom is\nof the understanding and life together, 163, 293. Rational wisdom\nregards the truths and goods which appear inwardly in man, not as its\nown, but as flowing in from the Lord, 102. Moral wisdom shuns evils and\nfalses as leprosies, especially the evils of lasciviousness, which\ncontaminate its conjugial love, 102. The things which relate to rational\nwisdom constitute man's understanding, and those which relate to moral\nwisdom constitute his will, 195. Wisdom of wives, 208. The perception,\nwhich is the wisdom of the wife, is not communicable to the man, neither\nis the rational wisdom of the man communicable to the wife, 168, 208.\nThe moral wisdom of the man is not communicable to women, so far as it\npartakes of rational wisdom, 168. Wisdom and conjugial love are\ninseparable companions, 98. The Lord provides conjugial love for those\nwho desire wisdom, and who consequently advance more and more into\nwisdom, 98. There is no end to wisdom, 185. Temple of wisdom, 56. Sports\nof wisdom, 182, 151*. See _Love and Wisdom_.\n\nWISE.--A wise one is not a wise one without a woman, or without love, a\nwife being the love of a wise man's wisdom, 56.\n\nWOMAN, the, was created and born to become the love of the understanding\nof a man, 55, 91. Woman was created out of the man, hence she has an\ninclination to unite, and, as it were, reunite herself with the man,\n173. Conjugial love is implanted in every woman from creation, 409.\nWoman is actually formed into a wife, according to the description in\nthe book of creation, 193. In the universe nothing was created more\nperfect than a woman of a beautiful countenance and becoming manners,\n56. The woman receives from the man the truth of the church, 125. Woman,\nby a peculiar property with which she is gifted from her birth, draws\nback the internal affections into the inner recesses of her mind, 274.\nAffection, application, manners, and form of woman, 91, 218. Women were\ncreated by the Lord affections of the wisdom of men, 56. They are\ncreated forms of the love of the understanding of men, 187. Women have\nan interior perception of love, and men only an exterior, 47*. In\nassemblies where the conversation of the men turns on subjects proper to\nrational wisdom, women are silent, and listen only, the reason why, 165.\nIntelligence of wisdom, 218. Women cannot enter into the duties proper\nto men, 175. Difference between females, women, and wives, 199. See\n_Wife_.\n\nWONDERS conspicuous in eggs, 416.\n\nWOOD signifies natural good, 77. Woods of palm-trees, and of rose-trees,\n77.\n\nWORD, the ancient, at this day is lost, and is only reserved in Great\nTartary, 77. The historical books of this Word are called the Wars of\nJehovah, and the prophetic books The Enunciations, 77.\n\nWORD, the, with the most ancient, and with the ancient people, 77.\n\nWORD, the, is the Lord, 516. In every thing of the Word there is the\nmarriage of good and truth, 516. The Word is the medium of conjunction\nof the Lord with man, and of man with the Lord, 128. In its essence it\nis divine truth united to divine good, and divine good united to divine\ntruth, 128. It is the perfect marriage of good and truth, 128. In every\npart of the Word there is a spiritual sense corresponding to the natural\nsense, and by means of the former sense the men of the church have\nconjunction with the Lord, and consociation with angels, 532. The\nsanctity of the Word resides in this sense, 5-32. While man reads the\nWord, and collects truths out of it, the Lord adjoins good, 128.\n\nWORKHOUSES, infernal, 264. See also 54, 80, 461.\n\nWORKS are good or bad, according as they proceed from an upright will\nand thought, or from a depraved will and thought, whatever may be their\nappearance in externals, 527. Good works are uses, 10.\n\nWORLD OF SPIRITS, the, is intermediate between heaven and hell, and\nthere the good are prepared for heaven, and the wicked for hell, 48*,\n436, 461, 477. It is in the world of spirits that all men are first\ncollected after their departure out of the natural world, 2, 477. The\ngood are there prepared for heaven, and the wicked for hell; and after\nsuch preparation, they discover ways open for them to societies of their\nlike, with whom they are to live eternally, 10, 477.\n\nWORLD, the natural, subsists from its sun, which is pure fire, 380.\nThere is not anything in the natural world which is not also in the\nspiritual world, 182, 207. In the natural world, almost all are capable\nof being joined together as to external affections, but not as to\ninternal affections, if these disagree and appear, 272.\n\nWORLD, the spiritual, subsists from its sun, which is pure love, as the\nnatural world subsists from its sun, 380. In the spiritual world there\nare not spaces, but appearances of spaces, and these appearances are\naccording to the states of life of the inhabitants, 50. All things there\nappear according to correspondences, 76. All who, from the beginning of\ncreation have departed by death out of the natural world, are in the\nspiritual world, and as to their loves, resemble what they were when\nalive in the natural world, and continue such to eternity, 73. In the\nspiritual world there are all such things there as there are on earth,\nand those things in the heavens are infinitely more perfect, 182.\n\n_Obs._--The spiritual world in general comprehends heaven, the world of\nspirits, and hell.\n\nWORMS.--Wonders concerning them, 418. Silk-worms, 420.\n\nWORSHIP, the, of God in heaven returns at stated periods, and lasts\nabout two hours, 23.\n\nWRATH.--If love, especially the ruling love, be touched, there ensues an\nemotion of the mind (_animus_); if the touch hurts, there ensues wrath,\n358.\n\nWRITERS.--The most ancient writers, whose works remain to us, do not go\nback beyond the iron age, 73. See _Writings_.\n\nWRITINGS, the, of the most ancient and of the ancient people are not\nextant: the writings which exist are those of authors who lived after\nthe ages of gold, silver, and iron, 73. Writings of some learned\nauthoresses, examined in the spiritual world in the presence of those\nauthoresses, 175. The writings, which proceed from ingenuity and wit, on\naccount of the elegance and neatness of the style in which they are\nwritten, have the appearance of sublimity and erudition, but only in the\neyes of those who call all ingenuity by the name of wisdom, 175. Writing\nin the heavens, 182, 326.\n\nXENOPHON, 151*.\n\nYOUTH.--In heaven, all are in the flower of youth, and continue therein\nto eternity, 250. All who come into heaven return into their vernal\nyouth, and into the powers appertaining to that age, and thus continue\nto eternity, 44. Infants in heaven do not grow up beyond their first\nage, and there they stop, and remain therein to eternity, 411, 444; and\nthat when they attain the stature which is common to youths of eighteen\nyears old in the world, and to virgins of fifteen, 444.\n\nYOUTH.--In heaven they remain forever in state of youth, 355. See _Age_.\n\nYOUTH, A.--The state of marriage of a youth with a widow, 322. How a\nyouth formed into a husband, 199.\n\nYOUTHFUL.--With men, the youthful principle is changed into that of a\nhusband, 199.\n\nZEAL is of love, 358. Zeal is a spiritual burning or flame, 359. Zeal is\nnot the highest degree of love, but it is burning love, 358. The quality\nof a man's zeal is according to the quality of his love, 362. There are\nthe zeal of a good love and the zeal of an evil love, 362. These two\nzeals are alike in externals, but altogether unlike in internals, 363.\nThe zeal of a good love in its internals contains a hidden store of love\nand friendship; but the zeal of an evil love in its internals contains a\nhidden store of hatred and revenge, 365. The zeal of conjugial love is\ncalled jealousy, 367. Wives are, as it were, burning zeals for the\npreservation of friendship and conjugial confidence, 155*.\n\nZEALOUS (_Zelotes_).--Why Jehovah in the Word is called zealous, 366.","title":"The Delights of Wisdom Pertaining to Conjugial Love: To Which is Added The Pleasures of Insanity Pertaining To Scortatory Love","tradition":"scripture-revelation","translated_text":null,"word_count":258843}