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The Delights of Wisdom Pertaining to Conjugial Love by Emanuel Swedenborg

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The Delights of Wisdom

Pertaining To

Conjugial Love

_To Which is Added_

The Pleasures of Insanity

Pertaining To

Scortatory Love


Emanuel Swedenborg

_A Swede_

_Being a translation of his work_

"Delitiae Sapientiae de Amore Conjugiali; post quas sequuntur Voluptates
Insaniae de Amore Scortatorio" (Amstelodami 1768)


_Published_ A.D. 1850


1. "I am aware that many who read the following pages and the Memorable
Relations annexed to the chapters, will believe that they are fictions
of the imagination; but I solemnly declare they are not fictions, but
were truly done and seen; and that I saw them, not in any state of the
mind asleep, but in a state of perfect wakefulness: for it has pleased
the Lord to manifest himself to me, and to send me to teach the things
relating to the New Church, which is meant by the New Jerusalem in the
Revelation: for which purpose he has opened the interiors of my mind and
spirit; by virtue of which privilege it has been granted me to be in the
spiritual world with angels, and at the same time in the natural world
with men, and this now (1768) for twenty-five years."

2. On a certain time there appeared to me an angel flying beneath the
eastern heaven, with a trumpet in his hand, which he held to his mouth,
and sounded towards the north, the west, and the south. He was clothed
in a robe, which waved behind him as he flew along, and was girt about
the waist with a band that shone like fire and glittered with
carbuncles, and sapphires: he flew with his face downwards, and alighted
gently on the ground, near where I was standing. As soon as he touched
the ground with his feet, he stood erect, and walked to and fro: and on
seeing me he directed his steps towards me. I was in the spirit, and was
standing in that state on a little eminence in the southern quarter of
the spiritual world. When he came near, I addressed him and asked him
his errand, telling him that I had heard the sound of his trumpet, and
had observed his descent through the air. He replied, "My commission is
to call together such of the inhabitants of this part of the spiritual
world, as have come hither from the various kingdoms of Christendom, and
have been most distinguished for their learning, their ingenuity, and
their wisdom, to assemble on this little eminence where you are now
standing, and to declare their real sentiments, as to what they had
thought, understood, and inwardly perceived, while in the natural world,
respecting Heavenly Joy and Eternal Happiness. The occasion of my
commission is this: several who have lately come from the natural world,
and have been admitted into our heavenly society, which is in the east,
have informed us, that there is not a single person throughout the whole
Christian world that is acquainted with the true nature of heavenly joy
and eternal happiness; consequently that not a single person is
acquainted with the nature of heaven. This information greatly surprised
my brethren and companions; and they said to me, 'Go down, call together
and assemble those who are most eminent for wisdom in the world of
spirits, (where all men are first collected after their departure out of
the natural world,) so that we may know of a certainty, from the
testimony of many, whether it be true that such thick darkness, or dense
ignorance, respecting a future life, prevails among Christians.'" The
angel then said to me, "Wait awhile, and you will see several companies
of the wise ones flocking together to this place, and the Lord will
prepare them a house of assembly." I waited, and lo! in the space of
half an hour, I saw two companies from the north, two from the west, and
two from the south; and as they came near, they were introduced by the
angel that blew the trumpet into the house of assembly prepared for
them, where they took their places in the order of the quarters from
which they came. There were six groups or companies, and a seventh from
the east, which, from its superior light, was not visible to the rest.
When they were all assembled, the angel explained to them the reason of
their meeting, and desired that each company in order would declare
their sentiments respecting Heavenly Joy and Eternal Happiness. Then
each company formed themselves into a ring, with their faces turned one
towards another, that they might recall the ideas they had entertained
upon the subject in the natural world, and after examination and
deliberation might declare their sentiments.

3. After some deliberation, the First Company, which was from the north,
declared their opinion, that heavenly joy and eternal happiness
constitute the very life of heaven; so much so that whoever enters
heaven, enters, in regard to his life, into its festivities, just as a
person admitted to a marriage enters into all the festivities of a
marriage. "Is not heaven," they argued, "before our eyes in a particular
place above us? and is there not there and nowhere else a constant
succession of satisfactions and pleasures? When a man therefore is
admitted into heaven, he is also admitted into the full enjoyment of all
these satisfactions and pleasures, both as to mental perception and
bodily sensation. Of course heavenly happiness, which is also eternal
happiness, consists solely in admission into heaven, and that depends
purely on the divine mercy and favor." They having concluded, the Second
Company from the north, according to the measure of the wisdom with
which they were endowed, next declared their sentiments as follows:
"Heavenly joy and eternal happiness consist solely in the enjoyment of
the company of angels, and in holding sweet communications with them, so
that the countenance is kept continually expanded with joy; while the
smiles of mirth and pleasure, arising from cheerful and entertaining
conversation, continually enliven the faces of the company. What else
can constitute heavenly joys, but the variations of such pleasures to
eternity?" The Third Company, which was the first of the wise ones from
the western quarter, next declared their sentiments according to the
ideas which flowed from their affections: "In what else," said they, "do
heavenly joy and eternal happiness consist but in feasting with Abraham,
Isaac, and Jacob; at whose tables there will be an abundance of rich and
delicate food, with the finest and most generous wines, which will be
succeeded by sports and dances of virgins and young men, to the tunes of
various musical instruments, enlivened by the most melodious singing of
sweet songs; the evening to conclude with dramatic exhibitions, and this
again to be followed by feasting, and so on to eternity?" When they had
ended, the Fourth Company, which was the second from the western
quarter, declared their sentiments to the following purpose: "We have
entertained," said they, "many ideas respecting heavenly joy and eternal
happiness; and we have examined a variety of joys, and compared them one
with another, and have at length come to the conclusion, that heavenly
joys are paradisiacal joys: for what is heaven but a paradise extended
from the east to the west, and from the south to the north, wherein are
trees laden with fruit, and all kinds of beautiful flowers, and in the
midst the magnificent tree of life, around which the blessed will take
their seats, and feed on fruits most delicious to the taste, being
adorned with garlands of the sweetest smelling flowers? In this paradise
there will be a perpetual spring; so that the fruits and flowers will be
renewed every day with an infinite variety, and by their continual
growth and freshness, added to the vernal temperature of the atmosphere,
the souls of the blessed will be daily fitted to receive and taste new
joys, till they shall be restored to the flower of their age, and
finally to their primitive state, in which Adam and his wife were
created, and thus recover their paradise, which has been transplanted
from earth to heaven." The Fifth Company, which was the first of the
ingenious spirits from the southern quarter, next delivered their
opinion: "Heavenly joys and eternal happiness," said they, "consist
solely in exalted power and dignity, and in abundance of wealth, joined
with more than princely magnificence and splendor. That the joys of
heaven, and their continual fruition, which is eternal happiness,
consist in these things, is plain to us from the examples of such
persons as enjoyed them in the former world; and also from this
circumstance, that the blessed in heaven are to reign with the Lord, and
to become kings and princes; for they are the sons of him who is King of
kings and Lord of lords, and they are to sit on thrones and be
ministered to by angels. Moreover, the magnificence of heaven is plainly
made known to us by the description given of the New Jerusalem, wherein
is represented the glory of heaven; that it is to have gates, each of
which shall consist of a single pearl, and streets of pure gold, and a
wall with foundations of precious stones; consequently, every one that
is received into heaven will have a palace of his own, glittering with
gold and other costly materials, and will enjoy dignity and dominion,
each according to his quality and station: and since we find by
experience, that the joys and happiness arising from such things are
natural, and as it were, innate in us, and since the promises of God
cannot fail, we therefore conclude that the most happy state of heavenly
life can be derived from no other source than this." After this, the
Sixth Company, which was the second from the southern quarter, with a
loud voice spoke as follows: "The joy of heaven and its eternal
happiness consist solely in the perpetual glorification of God, in a
never-ceasing festival of praise and thanksgiving, and in the
blessedness of divine worship, heightened with singing and melody,
whereby the heart is kept in a constant state of elevation towards God,
under a full persuasion that he accepts such prayers and praises, on
account of the divine bounty in imparting blessedness." Some of the
company added further, that this glorification would be attended with
magnificent illuminations, with most fragrant incense, and with stately
processions, preceded by the chief priest with a grand trumpet, who
would be followed by primates and officers of various orders, by men
carrying palms, and by women with golden images in their hand.

4. The Seventh Company, which, from its superior light, was invisible to
the rest, came from the east of heaven, and consisted of angels of the
same society as the angel that had sounded the trumpet. When these heard
in their heaven, that not a single person throughout the Christian world
was acquainted with the true nature of heavenly joy and eternal
happiness, they said one to another, "Surely this cannot be true; it is
impossible that such thick darkness and stupidity should prevail amongst
Christians: let us even go down and hear whether it be true; for if it
be so, it is indeed wonderful." Then those angels said to the one that
had the trumpet, "You know that every one that has desired heaven, and
has formed any definite conception in his mind respecting its joys, is
introduced after death into those particular joys which he had imagined;
and after he experiences that such joys are only the offspring of the
vain delusions of his own fancy, he is led out of his error, and
instructed in the truth. This is the case with most of those in the
world of spirits, who in their former life have thought about heaven,
and from their notions of its joys have desired to possess them." On
hearing this, the angel that had the trumpet said to the six companies
of the assembled wise ones, "Follow me; and I will introduce you into
your respective joys, and thereby into heaven."

5. When the angel had thus spoken, he went before them; and he was first
attended by the company who were of opinion that the joys of heaven
consisted solely in pleasant associations and entertaining conversation.
These the angel introduced to an assembly of spirits in the northern
quarter, who, during their abode in the former world, had entertained
the same ideas of the joys of heaven. There was in the place a large and
spacious house, wherein all these spirits were assembled. In the house
there were more than fifty different apartments, allotted to different
kinds and subjects of conversation: in some of these apartments they
conversed about such matters as they had seen or heard in the public
places of resort and the streets of the city; in others the conversation
turned upon the various charms of the fair sex, with a mixture of wit
and humor, producing cheerful smiles on the countenances of all present;
in others they talked about the news relating to courts, to public
ministers, and state policy, and to various matters which had transpired
from privy councils, interspersing many conjectures and reasonings of
their own respecting the issues of such councils; in others again they
conversed about trade and merchandise; in others upon subjects of
literature; in others upon points of civil prudence and morals; and in
others about affairs relating to the Church, its sects, &c. Permission
was granted me to enter and look about the house; and I saw people
running from one apartment to another, seeking such company as was most
suited to their own tempers and inclinations; and in the different
parties I could distinguish three kinds of persons; some as it were
panting to converse, some eager to ask questions, and others greedily
devouring what was said. The house had four doors, one towards each
quarter; and I observed several leaving their respective companies with
a great desire to get out of the house. I followed some of them to the
east door, where I saw several sitting with great marks of dejection on
their faces; and on my inquiring into the cause of their trouble, they
replied, "The doors of this house are kept shut against all persons who
wish to go out; and this is the third day since we entered, to be
entertained according to our desire with company and conversation; and
now we are grown so weary with continual discoursing, that we can
scarcely bear to hear the sound of a human voice; wherefore, from mere
irksomeness, we have betaken ourselves to this door; but on our knocking
to have it opened, we were told, that the doors of this house are never
opened to let any persons out, but only to let them in, and that we must
stay here and enjoy the delights of heaven; from which information we
conclude, that we are to remain here to eternity; and this is the cause
of our sorrow and lowness of spirits; now too we begin to feel an
oppression in the breast, and to be overwhelmed with anxiety." The angel
then addressing them said: "These things in which you imagined the true
joys of heaven to consist, prove, you find, the destruction of all
happiness; since they do not of themselves constitute true heavenly
joys, but only contribute thereto." "In what then," said they to the
angel, "does heavenly joy consist?" The angel replied briefly, "In the
delight of doing something that is useful to ourselves and others; which
delight derives its essence from love and its existence from wisdom. The
delight of being useful, originating in love, and operating by wisdom,
is the very soul and life of all heavenly joys. In the heavens there are
frequent occasions of cheerful intercourse and conversation, whereby the
minds (_mentes_) of the angels are exhilarated, their minds (_animi_)
entertained, their bosoms delighted, and their bodies refreshed; but
such occasions do not occur, till they have fulfilled their appointed
uses in the discharge of their respective business and duties. It is
this fulfilling of uses that gives soul and life to all their delights
and entertainments; and if this soul and life be taken away, the
contributory joys gradually cease, first exciting indifference, then
disgust, and lastly sorrow and anxiety." As the angel ended, the door
was thrown open, and those who were sitting near it burst out in haste,
and went home to their respective labors and employments, and so found
relief and refreshment to their spirits.

6. After this the angel addressed those who fancied the joys of heaven
and eternal happiness consisted of partaking of feasts with Abraham,
Isaac, and Jacob, succeeded by sports and public exhibitions, and these
by other feasts, and so on to eternity. He said, "Follow me; and I will
introduce you into the possession of your enjoyments:" and immediately
he led them through a grove into a plain floored with planks, on which
were set tables, fifteen on one side and fifteen on the other. They then
asked, "What is the meaning of so many tables?" and the angel replied,
"The first table is for Abraham, the second for Isaac, the third for
Jacob, and the rest in order for the twelve apostles: on the other side
are the same number of tables for their wives; the first three are for
Sarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah and
Rachel, the wives of Jacob; and the other twelve are for the wives of
the twelve apostles." They had not waited long before the tables were
covered with dishes; between which, at stated distances, were ornaments
of small pyramids holding sweetmeats. The guests stood around the tables
waiting to see their respective presidents: these soon entered according
to their order of precedency, beginning with Abraham, and ending with
the last of the apostles; and then each president, taking his place at
the head of his own table, reclined on a couch, and invited the
bystanders to take their places, each on his couch: accordingly the men
reclined with the patriarchs and apostles, and the women with their
wives: and they ate and drank with much festivity, but with due decorum.
When the repast was ended, the patriarchs and apostles retired; and then
were introduced various sports and dances of virgins and young men; and
these were succeeded by exhibitions. At the conclusion of these
entertainments, they were again invited to feasting; but with this
particular restriction, that on the first day they should eat with
Abraham, on the second with Isaac, on the third with Jacob, on the
fourth with Peter, on the fifth with James, on the sixth with John, on
the seventh with Paul, and with the rest in order till the fifteenth
day, when their festivity should be renewed again in like order, only
changing their seats, and so on to eternity. After this the angel called
together the company that had attended him, and said to them, "All those
whom you have observed at the several tables, had entertained the same
imaginary ideas as yourselves, respecting the joys of heaven and eternal
happiness; and it is with the intent that they may see the vanity of
such ideas, and be withdrawn from them, that those festive
representations were appointed and permitted by the Lord. Those who with
so much dignity presided at the tables, were merely old people and
feigned characters, many of them husbandmen and peasants, who, wearing
long beards, and from their wealth being exceedingly proud and arrogant,
were easily induced to imagine that they were those patriarchs and
apostles. But follow me to the ways that lead from this place of
festivity." They accordingly followed, and observed groups of fifty or
more, here and there, surfeited with the load of meat which lay on their
stomachs, and wishing above all things to return to their domestic
employments, their professions, trades, and handicraft works; but many
of them were detained by the keepers of the grove, who questioned them
concerning the days they had feasted, and whether they had as yet taken
their turns with Peter and Paul; representing to them the shame and
indecency of departing till they had paid equal respect to the apostles.
But the general reply was, "We are surfeited with our entertainment; our
food has become insipid to us, we have lost all relish for it, and the
very sight of it is loathsome to us; we have spent many days and nights
in such repasts of luxury, and can endure it no longer: we therefore
earnestly request leave to depart." Then the keepers dismissed them, and
they made all possible haste to their respective homes.

After this the angel called the company that attended him, and as they
went along he gave them the following information respecting
heaven:--"There are in heaven," says he, "as in the world, both meats
and drinks, both feasts and repasts; and at the tables of the great
there is a variety of the most exquisite food, and all kinds of rich
dainties and delicacies, wherewith their minds are exhilarated and
refreshed. There are likewise sports and exhibitions, concerts of music,
vocal and instrumental, and all these things in the highest perfection.
Such things are a source of joy to them, but not of happiness; for
happiness ought to be within external joys, and to flow from them. This
inward happiness abiding in external joys, is necessary to give them
their proper relish, and make them joys; it enriches them, and prevents
their becoming loathsome and disgusting; and this happiness is derived
to every angel from the use he performs in his duty or employment. There
is a certain vein latent in the affection of the will of every angel,
which attracts his mind to the execution of some purpose or other,
wherein his mind finds itself in tranquillity, and is satisfied. This
tranquillity and satisfaction form a state of mind capable of receiving
from the Lord the love of uses; and from the reception of this love
springs heavenly happiness, which is the life of the above-mentioned
joys. Heavenly food in its essence is nothing but love, wisdom, and use
united together; that is, use effected by wisdom and derived from love;
wherefore food for the body is given to every one in heaven according to
the use which he performs; sumptuous food to those who perform eminent
uses; moderate, but of an exquisite relish, to those who perform less
eminent uses; and ordinary to such as live in the performance of
ordinary uses; but none at all to the slothful."

7. After this the angel called to him the company of the so-called wise
ones, who supposed heavenly joys, and the eternal happiness thence
derived, to consist in exalted power and dominion, with the possession
of abundant treasures, attended with more than princely splendor and
magnificence, and who had been betrayed into this supposition by what is
written in the Word,--that they should be kings and princes, and should
reign for ever with Christ, and should be ministered unto by angels;
with many other similar expressions. "Follow me," said the angel to
them, "and I will introduce you to your joys." So he led them into a
portico constructed of pillars and pyramids: in the front there was a
low porch, through which lay the entrance to the portico; through this
porch he introduced them, and lo! there appeared to be about twenty
people assembled. After waiting some time, they were accosted by a
certain person, having the garb and appearance of an angel, and who said
to them, "The way to heaven is through this portico; wait awhile and
prepare yourselves; for the elder among you are to be kings, and the
younger princes." As he said this, they saw near each pillar a throne,
and on each throne a silken robe, and on each robe a sceptre and crown;
and near each pyramid a seat raised three feet from the ground, and on
each seat a massive gold chain, and the ensigns of an order of
knighthood, fastened at each end with diamond clasps. After this they
heard a voice, saying, "Go now and put on your robes; be seated, and
wait awhile:" and instantly the elder ones ran to the thrones, and the
younger to the seats; and they put on their robes and seated themselves.
When lo! there arose a mist from below, which, communicating its
influence to those on the thrones and the seats, caused them instantly
to assume airs of authority, and to swell with their new greatness, and
to be persuaded in good earnest that they were kings and princes. That
mist was an _aura_ of phantasy or imagination with which their minds
were possessed. Then on a sudden, several young pages presented
themselves, as if they came on wings from heaven; and two of them stood
in waiting behind every throne, and one behind every seat. Afterwards at
intervals a herald proclaimed:--"Ye kings and princes, wait a little
longer; your palaces in heaven are making ready for you; your courtiers
and guards will soon attend to introduce you." Then they waited and
waited in anxious expectation, till their spirits were exhausted, and
they grew weary with desire.

After about three hours, the heavens above them were seen to open, and
the angels looked down in pity upon them, and said, "Why sit ye in this
state of infatuation, assuming characters which do not belong to you?
They have made a mockery of you, and have changed you from men into mere
images, because of the imagination which has possessed you, that you
should reign with Christ as kings and princes, and that angels should
minister unto you. Have you forgotten the Lord's words, that whosoever
would be the greatest in the kingdom of heaven must be the least of all,
and the servant of all? Learn then what is meant by kings and princes,
and by reigning with Christ; that it is to be wise and perform uses. The
kingdom of Christ, which is heaven, is a kingdom of uses; for the Lord
loves every one, and is desirous to do good to every one; and good is
the same thing as use: and as the Lord promotes good or use by the
mediation of angels in heaven, and of men on earth, therefore to such as
faithfully perform uses, he communicates the love thereof, and its
reward, which is internal blessedness; and this is true eternal
happiness. There are in the heavens, as on earth, distinctions of
dignity and eminence, with abundance of the richest treasures; for there
are governments and forms of government, and consequently a variety of
ranks and orders of power and authority. Those of the highest rank have
courts and palaces to live in, which for splendor and magnificence
exceed every thing that the kings and princes of the earth can boast of;
and they derive honor and glory from the number and magnificence of
their courtiers, ministers, and attendants; but then these persons of
high rank are chosen from those whose heartfelt delight consists in
promoting the public good, and who are only externally pleased with the
distinctions of dignity for the sake of order and obedience; and as the
public good requires that every individual, being a member of the common
body, should be an instrument of use in the society to which he belongs,
which use is from the Lord and is effected by angels and men as of
themselves, it is plain that this is meant by reigning with the Lord."
As soon as the angels had concluded, the kings and princes descended
from their thrones and seats, and cast away their sceptres, crowns, and
robes; and the mist which contained the _aura_ of phantasy was
dispersed, and a bright cloud, containing the _aura_ of wisdom
encompassed them, and thus they were presently restored to their sober

8. After this the angel returned to the house of assembly, and called to
him those who had conceived the joys of heaven and eternal happiness to
consist in paradisiacal delights; to whom he said, "Follow me, and I
will introduce you into your paradisiacal heaven, that you may enter
upon the beatitudes of your eternal happiness." Immediately he
introduced them through a lofty portal, formed of the boughs and shoots
of the finest trees interwoven with each other. After their admission,
he led them through a variety of winding paths in different directions.
The place was a real paradise, on the confines of heaven, intended for
the reception of such as, during their abode on earth, had fancied the
whole heaven to be a single paradise, because it is so called, and had
been led to conceive that after death there would be a perfect rest from
all kinds of labor; which rest would consist in a continual feast of
pleasures, such as walking among roses, being exhilarated with the most
exquisite wines, and participating in continual mirth and festivity; and
that this kind of life could only be enjoyed in a heavenly paradise. As
they followed the angel, they saw a great number of old and young, of
both sexes, sitting by threes and tens in a company on banks of roses;
some of whom were wreathing garlands to adorn the heads of the seniors,
the arms of the young, and the bosoms of the children; others were
pressing the juice out of grapes, cherries, and mulberries, which they
collected in cups, and then drank with much festivity; some were
delighting themselves with the fragrant smells that exhaled far and wide
from the flowers, fruits, and odoriferous leaves of a variety of plants;
others were singing most melodious songs, to the great entertainment of
the hearers; some were sitting by the sides of fountains, and directing
the bubbling streams into various forms and channels; others were
walking, and amusing one another with cheerful and pleasant
conversation; others were retiring into shady arbors to repose on
couches; besides a variety of other paradisiacal entertainment. After
observing these things, the angel led his companions through various
winding paths, till he brought them at length to a most beautiful grove
of roses, surrounded by olive, orange, and citron trees. Here they found
many persons sitting in a disconsolate posture, with their heads
reclined on their hands, and exhibiting all the signs of sorrow and
discontent. The companions of the angel accosted them, and inquired into
the cause of their grief. They replied, "This is the seventh day since
we came into this paradise: on our first admission we seemed to
ourselves to be elevated into heaven, and introduced into a
participation of its inmost joys; but after three days our pleasures
began to pall on the appetite, and our relish was lost, till at length
we became insensible to their taste, and found that they had lost the
power of pleasing. Our imaginary joys being thus annihilated we were
afraid of losing with them all the satisfaction of life, and we began to
doubt whether any such thing as eternal happiness exists. We then
wandered through a variety of paths and passages, in search of the gate
at which we were admitted; but our wandering was in vain: for on
inquiring the way of some persons we met, they informed us, that it was
impossible to find the gate, as this paradisiacal garden is a spacious
labyrinth of such a nature, that whoever wishes to go out, enters
further and further into it; 'wherefore,' said they, 'you must of
necessity remain here to eternity; you are now in the middle of the
garden, where all delights are centred.'" They further said to the
angel's companions, "We have now been in this place for a day and a
half, and as we despair of ever finding our way out, we have sat down to
repose on this bank of roses, where we view around us olive-trees,
vines, orange and citron-trees, in great abundance; but the longer we
look at them, the more our eyes are wearied with seeing, our noses with
smelling, and our palates with tasting: and this is the cause of the
sadness, sorrow, and weeping, in which you now behold us." On hearing
this relation, the attendant angel said to them, "This paradisiacal
labyrinth is truly an entrance into heaven; I know the way that leads
out of it; and if you will follow me, I will shew it you." No sooner had
he uttered those words than they arose from the ground, and, embracing
the angel, attended him with his companions. The angel as they went
along, instructed them in the true nature of heavenly joy and eternal
happiness thence derived. "They do not," said he, "consist in external
paradisiacal delights, unless they are also attended with internal.
External paradisiacal delights reach only the senses of the body; but
internal paradisiacal delights reach the affections of the soul; and the
former without the latter are devoid of all heavenly life, because they
are devoid of soul; and every delight without its corresponding soul,
continually grows more and more languid and dull, and fatigues the mind
more than labor. There are in every part of heaven paradisiacal gardens,
in which the angels find much joy; and so far as it is attended with a
delight of the soul, the joy is real and true." Hereupon they all asked,
"What is the delight of the soul, and whence is it derived?" The angel
replied, "The delight of the soul is derived from love and wisdom
proceeding from the Lord; and as love is operative, and that by means of
wisdom, therefore they are both fixed together in the effect of such
operation; which effect is use. This delight enters into the soul by
influx from the Lord, and descends through the superior and inferior
regions of the mind into all the senses of the body, and in them is full
and complete; becoming hereby a true joy, and partaking of an eternal
nature from the eternal fountain whence it proceeds. You have just now
seen a paradisiacal garden; and I can assure you that there is not a
single thing therein, even the smallest leaf, which does not exist from
the marriage of love and wisdom in use: wherefore if a man be in this
marriage, he is in a celestial paradise, and therefore in heaven."

9. After this, the conducting angel returned to the house of assembly,
and addressed those who had persuaded themselves that heavenly joy and
eternal happiness consist in a perpetual glorification of God, and a
continued festival of prayer and praise to eternity; in consequence of a
belief they had entertained in the world that they should then see God,
and because the life of heaven, originating in the worship of God, is
called a perpetual sabbath. "Follow me," said the angel to them, "and I
will introduce you to your joy." So he led them into a little city, in
the middle of which was a temple, and where all the houses were said to
be consecrated chapels. In that city they observed a great concourse of
people flocking together from all parts of the neighboring country; and
among them a number of priests, who received and saluted them on their
arrival, and led them by the hand to the gates of the temple, and from
thence into some of the chapels around it, where they initiated them
into the perpetual worship of God; telling them that the city was one of
the courts leading to heaven, and that the temple was an entrance to a
most spacious and magnificent temple in heaven, where the angels glorify
God by prayers and praises to eternity. "It is ordained," said they,
"both here and in heaven, that you are first to enter into the temple,
and remain there for three days and three nights and after this
initiation you are to enter the houses of the city, which are so many
chapels consecrated by us to divine worship, and in every house join the
congregation in a communion of prayers, praises, and repetitions of holy
things; you are to take heed also that nothing but pious, holy, and
religious subjects enter into your thoughts, or make a part of your
conversation." After this the angel introduced his companions into the
temple, which they found filled and crowded with many persons, who on
earth had lived in exalted stations, and also with many of an inferior
class: guards were stationed at the doors to prevent any one from
departing until he had completed his stay of three days. Then said the
angel, "This is the second day since the present congregation entered
the temple: examine them, and you will see their manner of glorifying
God." On their examining them, they observed that most of them were fast
asleep, and that those who were awake were listless and yawning; many of
them, in consequence of the continual elevation of their thoughts to
God, without any attention to the inferior concerns of the body, seemed
to themselves, and thence also to others, as if their faces were
unconnected with their bodies; several again had a wild and raving look
with their eyes, because of their long abstraction from visible objects;
in short, every one, being quite tired out, seemed to feel an oppression
at the chest, and great weariness of spirits, which showed itself in a
violent aversion to what they heard from the pulpit, so that they cried
out to the preacher to put an end to his discourse, for their ears were
stunned, they could not understand a single word he said, and the very
sound of his voice was become painful to them. They then all left their
seats, and, crowding in a body to the doors, broke them open, and by
mere violence made their way through the guards. The priests hereupon
followed, and walked close beside them, teaching, praying, sighing, and
encouraging them to celebrate the solemn festival, and to glorify God,
and sanctify themselves; "and then," said they, "we will initiate you
into the eternal glorification of God in that most magnificent and
spacious temple which is in heaven, and so will introduce you to the
enjoyment of eternal happiness." These words, however, made but little
impression upon them, on account of the listlessness of their minds,
arising from the long elevation of their thoughts above their ordinary
labors and employments. But when they attempted to disengage themselves
from them, the priests caught hold of their hands and garments, in order
to force them back again into the temple to a repetition of their
prayers and praises; but in vain: they insisted on being left to
themselves to recruit their spirits; "we shall else die," they said,
"through mere faintness and weariness." At that instant, lo! there
appeared four men in white garments, with mitres on their heads; one of
them while on earth had been an archbishop, and the other three bishops,
all of whom had now become angels. As they approached, they addressed
themselves to the priests, and said, "We have observed from heaven how
you feed these sheep. Your instruction tends to their infatuation. Do
you not know that to glorify God means to bring forth the fruits of
love; that is, to discharge all the duties of our callings with
faithfulness, sincerity, and diligence? for this is the nature of love
towards God and our neighbor; and this is the bond and blessing of
society. Hereby God is glorified, as well as by acts of worship at
stated times after these duties. Have you never read these words of the
Lord, _Herein is my Father glorified, that ye bring forth much fruit; so
shall ye be my disciples_, John xv. 8. Ye priests indeed may glorify God
by your attendance on his worship, since this is your office, and from
the discharge of it you derive honor, glory, and recompense; but it
would be as impossible for you as for others thus to glorify God, unless
honor, glory, and recompense were annexed to your office." Having said
this, the bishops ordered the doorkeepers to give free ingress and
egress to all, there being so great a number of people, who, from their
ignorance of the state and nature of heaven, can form no other idea of
heavenly joy than that it consists in the perpetual worship of God.

10. After this the angel returned with his companions to the place of
assembly, where the several companions of the wise ones were still
waiting; and next he addressed those who fancied that heavenly joy and
eternal happiness depend only on admittance into heaven, which is
obtained merely by divine grace and favor; and that in such case the
persons introduced would enter into the enjoyments of heaven, just as
those introduced to a court-festival or a marriage, enter into the
enjoyment of such scenes. "Wait here awhile," said the angel, "until I
sound my trumpet, and call together those who have been most
distinguished for their wisdom in regard to the spiritual things of the
Church." After some hours, there appeared nine men, each having a wreath
of laurel on his head as a mark of distinction: these the angel
introduced into the house of assembly, where all the companies before
collected were still waiting; and then in their presence he addressed
the nine strangers, and said, "I am informed, that in compliance with
your desire, you have been permitted to ascend into heaven, according to
your ideas thereof, and that you have returned to this inferior or
sub-celestial earth, perfectly well informed as to the nature and state
of heaven: tell us therefore what you have seen, and how heaven appeared
to you." Then they replied in order; and the First thus began: "My idea
of heaven from my earliest infancy to the end of my life on earth was,
that it was a place abounding with all sorts of blessings,
satisfactions, enjoyments, gratifications, and delights; and that if I
were introduced there, I should be encompassed as by an atmosphere of
such felicities, and should receive it with the highest relish, like a
bridegroom at the celebration of his nuptials, and when he enters the
chamber with his bride. Full of this idea, I ascended into heaven, and
passed the first guard and also the second; but when I came to the
third, the captain of the guard accosted me and said, 'Who are you,
friend?' I replied, 'Is not this heaven? My longing desire to ascend
into heaven has brought me hither; I pray you therefore permit me to
enter.' Then he permitted me; and I saw angels in white garments, who
came about me and examined me, and whispered to each other, 'What new
guest is this, who is not clothed in heavenly raiment?' I heard what
they said, and thought within myself, This is a similar case to that
which the Lord describes, of the person who came to the wedding, and had
not on a wedding garment: and I said, 'Give me such garments;' at which
they smiled: and instantly one came from the judgment-hall with this
command: 'Strip him naked, cast him out, and throw his clothes after
him;' and so I was cast out." The Second in order then began as follows:
"I also supposed that if I were but admitted into heaven, which was over
my head, I should there be encompassed with joys, which I should partake
of to eternity. I likewise wished to be there, and my wish was granted;
but the angels on seeing me fled away, and said one to another, 'What
prodigy is this! how came this bird of night here?' On hearing which, I
really felt as if I had undergone some change, and was no longer a man:
this however was merely imaginary, and arose from my breathing the
heavenly atmosphere. Presently, however, there came one running from the
judgment-hall, with an order that two servants should lead me out, and
conduct me back by the way I had ascended, till I had reached my own
home; and when I arrived there, I again appeared to others and also to
myself as a man." The Third said, "I always conceived heaven to be some
place of blessedness independent of the state of the affections;
wherefore as soon as I came into this world, I felt a most ardent desire
to go to heaven. Accordingly I followed some whom I saw ascending
thither, and was admitted along with them; but I did not proceed far;
for when I was desirous to delight my mind (_animus_) according to my
idea of heavenly blessedness, a sudden stupor, occasioned by the light
of heaven, which is as white as snow, and whose essence is said to be
wisdom, seized my mind (_mens_) and darkness my eyes, and I was reduced
to a state of insanity: and presently, from the heat of heaven, which
corresponds with the brightness of its light, and whose essence is said
to be love, there arose in my heart a violent palpitation, a general
uneasiness seized my whole frame, and I was inwardly excruciated to such
a degree that I threw myself flat on the ground. While I was in this
situation, one of the attendants came from the judgment-hall with an
order to carry me gently to my own light and heat; and when I came there
my spirit and my heart presently returned to me." The Fourth said that
he also had conceived heaven to be some place of blessedness independent
of the state of the affections. "As soon therefore," said he, "as I came
into the spiritual world, I inquired of certain wise ones whether I
might be permitted to ascend into heaven, and was informed that this
liberty was granted to all, but that there was need of caution how they
used it, lest they should be cast down again. I made light of this
caution, and ascended in full confidence that all were alike qualified
for the reception of heavenly bliss in all its fulness: but alas! I was
no sooner within the confines of heaven, than my life seemed to be
departing from me, and from the violent pains and anguish which seized
my head and body, I threw myself prostrate on the ground, where I
writhed about like a snake when it is brought near the fire. In this
state I crawled to the brink of a precipice, from which I threw myself
down, and being taken up by some people who were standing near the place
where I fell, by proper care I was soon brought to myself again." The
other Five then gave a wonderful relation of what befell them in their
ascents into heaven, and compared the changes they experienced as to
their states of life, with the state of fish when raised out of water
into air, and with that of birds when raised out of air into ether; and
they declared that, after having suffered so much pain, they had no
longer any desire to ascend into heaven, and only wished to live a life
agreeable to the state of their own affections, among their like in any
place whatever. "We are well informed," they added, "that in the world
of spirits, where we now are, all persons undergo a previous
preparation, the good for heaven, and the wicked for hell; and that
after such preparation they discover ways open for them to societies of
their like, with whom they are to live eternally; and that they enter
such ways with the utmost delight, because they are suitable to their
love." When those of the first assembly had heard these relations, they
all likewise acknowledged, that they had never entertained any other
notion of heaven than as of a place where they should enter upon the
fruition of never-ceasing delights. Then the angel who had the trumpet
thus addressed them: "You see now that the joys of heaven and eternal
happiness arise not from the place, but from the state of the man's
life; and a state of heavenly life is derived from love and wisdom; and
since it is use which contains love and wisdom, and in which they are
fixed and subsist, therefore a state of heavenly life is derived from
the conjunction of love and wisdom in use. It amounts to the same if we
call them charity, faith, and good works; for charity is love, faith is
truth whence wisdom is derived, and good works are uses. Moreover in our
spiritual world there are places as in the natural world; otherwise
there could be no habitations and distinct abodes; nevertheless place
with us is not place, but an appearance of place according to the state
of love and wisdom, or of charity and faith. Every one who becomes an
angel, carries his own heaven within himself, because he carries in
himself the love of his own heaven; for a man from creation is the
smallest effigy, image, and type of the great heaven, and the human form
is nothing else; wherefore every one after death comes into that society
of heaven of whose general form he is an individual effigy;
consequently, when he enters into that society he enters into a form
corresponding to his own; thus he passes as it were from himself into
that form as into another self, and again from that other self into the
same form in himself, and enjoys his own life in that of the society,
and that of the society in his own; for every society in heaven may be
considered as one common body, and the constituent angels as the similar
parts thereof, from which the common body exists. Hence it follows, that
those who are in evils, and thence in falses, have formed in themselves
an effigy of hell, which suffers torment in heaven from the influx and
violent activity of one opposite upon another; for infernal love is
opposite to heavenly love, and consequently the delights of those two
loves are in a state of discord and enmity, and whenever they meet they
endeavor to destroy each other."

11. After this a voice was heard from heaven, saying to the angel that
had the trumpet, "Select ten out of the whole assembly, and introduce
them to us. We have heard from the Lord that He will prepare them so as
to prevent the heat and light, or the love and wisdom, of our heaven,
from doing them any injury during the space of three days." Ten were
then selected and followed the angel. They ascended by a steep path up a
certain hill, and from thence up a mountain, on the summit of which was
situated the heaven of those angels, which had before appeared to them
at a distance like an expanse in the clouds. The gates were opened for
them; and after they had passed the third gate, the introducing angel
hastened to the prince of the society, or of that heaven, and announced
their arrival. The prince said, "Take some of my attendants, and carry
them word that their arrival is agreeable to me, and introduce them into
my reception-room, and provide for each a separate apartment with a
chamber, and appoint some of my attendants and servants to wait upon
them and attend to their wishes:" all which was done. On being
introduced by the angel, they asked whether they might go and see the
prince; and the angel replied, "It is now morning, and it is not
allowable before noon; till that time every one is engaged in his
particular duty and employment: but you are invited to dinner, and then
you will sit at table with our prince; in the meantime I will introduce
you into his palace, and show you its splendid and magnificent

12. When they were come to the palace, they first viewed it from
without. It was large and spacious, built of porphyry, with a foundation
of jasper; and before the gates were six lofty columns of lapis lazuli;
the roof was of plates of gold, the lofty windows, of the most
transparent crystal, had frames also of gold. After viewing the outside
they were introduced within, and were conducted from one apartment to
another; in each of which they saw ornaments of inexpressible elegance
and beauty; and beneath the roof were sculptured decorations of
inimitable workmanship. Near the walls were set silver tables overlaid
with gold, on which were placed various implements made of precious
stones, and of entire gems in heavenly forms, with several other things,
such as no eye had ever seen on earth, and consequently such as could
never be supposed to exist in heaven. While they were struck with
astonishment at these magnificent sights, the angel said, "Be not
surprised; the things which you now behold are not the production and
workmanship of any angelic hand, but are framed by the Builder of the
universe, and presented as a gift to our prince; wherefore the
architectonic art is here in its essential perfection, and hence are
derived all the rules of that art which are known and practised in the
world." The angel further said, "You may possibly conceive that such
objects charm our eyes, and infatuate us by their grandeur, so that we
consider them as constituting the joys of our heaven: this however is
not the case; for our affections not being set on such things, they are
only contributory to the joys of our hearts; and therefore, so far as we
contemplate them as such, and as the workmanship of God, so far we
contemplate in them the divine omnipotence and mercy."

13. After this the angel said to them, "It is not yet noon: come with me
into our prince's garden, which is near the palace." So they went with
him; and as they were entering, he said, "Behold here the most
magnificent of all the gardens in our heavenly society!" But they
replied, "How! there is no garden here. We see only one tree, and on its
branches and at its top as it were golden fruit and silver leaves, with
their edges adorned with emeralds, and beneath the tree little children
with their nurses." Hereupon the angel, with an inspired voice said,
"This tree is in the midst of the garden; some of us call it the tree of
our heaven, and some, the tree of life. But advance nearer, and your
eyes will be opened, and you will see the garden." They did so, and
their eyes were opened, and they saw numerous trees bearing an abundance
of fine flavored fruit, entwined about with young vines, whose tops with
their fruit inclined towards the tree of life in the midst. These trees
were planted in a continuous series, which, proceeding from a point, and
being continued into endless circles, or gyrations, as of a perpetual
spiral, formed a perfect spiral of trees, wherein one species
continually succeeded another, according to the worth and excellence of
their fruit. The circumgyration began at a considerable distance from
the tree in the midst, and the intervening space was radiant with a beam
of light, which caused the trees in the circle to shine with a graduated
splendor that was continued from the first to the last. The first trees
were the most excellent of all, abounding with the choicest fruits, and
were called paradisiacal trees, being such as are never seen in any
country of the natural world, because none such ever grew or could grow
there. These were succeeded by olive-trees, the olives by vines, these
by sweet-scented shrubs, and these again by timber trees, whose wood was
useful for building. At stated intervals in this spiral or gyre of
trees, were interspersed seats, formed of the young shoots of the trees
behind, brought forward and entwined in each other, while the fruit of
the trees hanging over at the same time enriched and adorned them. At
this perpetually winding circle of trees, there were passages which
opened into flower-gardens, and from them into shrubberies, laid out
into areas and beds. At the sight of all these things the companions of
the angels exclaimed, "Behold heaven in form! wherever we turn our eyes
we feel an influx of somewhat celestially-paradisiacal, which is not to
be expressed." At this the angel rejoicing said, "All the gardens of our
heaven are representative forms or types of heavenly beatitudes in their
origins; and because the influx of these beatitudes elevated your minds,
therefore you exclaimed, 'Behold heaven in form!' but those who do not
receive that influx, regard these paradisiacal gardens only as common
woods or forests. All those who are under the influence of the love of
use receive the influx; but those who are under the influence of the
love of glory not originating in use, do not receive it." Afterwards he
explained to them what every particular thing in the garden represented
and signified.

14. While they were thus employed, there came a messenger from the
prince, with an invitation to them to dine with him; and at the same
time two attendants brought garments of fine linen, and said, "Put on
these; for no one is admitted to the prince's table unless he be clothed
in the garments of heaven." So they put them on, and accompanied their
angel, and were shewn into a drawing-room belonging to the palace, where
they waited for the prince; and there the angel introduced them to the
company and conversation of the grandees and nobles, who were also
waiting for the prince's appearing. And lo! in about an hour the doors
were opened, and through one larger than the rest, on the western side,
he was seen to enter in stately procession. His inferior counsellors
went before him, after them his privy-counsellors, and next the chief
officers belonging to the court; in the middle of these was the prince;
after him followed courtiers of various ranks, and lastly the guards; in
all they amounted to a hundred and twenty. Then the angel, advancing
before the ten strangers, who by their dress now appeared like inmates
of the place, approached with them towards the prince, and reverently
introduced them to his notice; and the prince, without stopping the
procession, said to them, "Come and dine with me." So they followed him
into the dining-hall, where they saw a table magnificently set out,
having in the middle a tall golden pyramid with a hundred branches in
three rows, each branch having a small dish, or basket, containing a
variety of sweetmeats and preserves, with other delicacies made of bread
and wine; and through the middle of the pyramid there issued as it were
a bubbling fountain of nectareous wine, the stream of which, falling
from the summit of the pyramid separated into different channels and
filled the cups. At the sides of this pyramid were various heavenly
golden forms, on which were dishes and plates covered with all kinds of
food. The heavenly forms supporting the dishes and plates were forms of
art, derived from wisdom, such as cannot be devised by any human art, or
expressed by any human words: the dishes and plates were of silver, on
which were engraved forms similar to those that supported them; the cups
were transparent gems. Such was the splendid furniture of the table.

15. As regards the dress of the prince and his ministers, the prince
wore a long purple robe, set with silver stars wrought in needle-work;
under this robe he had a tunic of bright silk of a blue or hyacinthine
color; this was open about the breast, where there appeared the forepart
of a kind of zone or ribbon, with the ensign of his society; the badge
was an eagle sitting on her young at the top of a tree; this was wrought
in polished gold set with diamonds. The counsellors were dressed nearly
after the same manner, but without the badge; instead of which they wore
sapphires curiously cut, hanging from their necks by a golden chain. The
courtiers wore brownish cloaks, wrought with flowers encompassing young
eagles; their tunics were of an opal-colored silk, so were also their
lower garments; thus were they dressed.

16. The privy-counsellors, with those of inferior order, and the
grandees stood around the table, and by command of the prince folded
their hands, and at the same time in a low voice said a prayer of
thanksgiving to the Lord; and after this, at a sign from the prince,
they reclined on couches at the table. The prince then said to the ten
strangers, "Do ye also recline with me; behold, there are your couches:"
so they reclined; and the attendants, who were before sent by the prince
to wait upon them, stood behind them. Then said the prince to them,
"Take each of you a plate from its supporting form, and afterwards a
dish from the pyramid;" and they did so; and lo! instantly new plates
and dishes appeared in the place of those that were taken away; and
their cups were filled with wine that streamed from the fountain out of
the tall pyramid: and they ate and drank. When dinner was about half
ended, the prince addressed the ten new guests, and said, "I have been
informed that you were convened in the country which is immediately
under this heaven, in order to declare your thoughts respecting the joys
of heaven and eternal happiness thence derived, and that you professed
different opinions each according to his peculiar ideas of delight
originating in the bodily senses. But what are the delights of the
bodily senses without those of the soul? The former are animated by the
latter. The delights of the soul in themselves are imperceptible
beatitudes; but, as they descend into the thoughts of the mind, and
thence into the sensations of the body, they become more and more
perceptible: in the thoughts of the mind they are perceived as
satisfactions, in the sensations of the body as delights, and in the
body itself as pleasures. Eternal happiness is derived from the latter
and the former taken together; but from the latter alone there results a
happiness not eternal but temporary, which quickly comes to an end and
passes away, and in some cases becomes unhappiness. You have now seen
that all your joys are also joys of heaven, and that these are far more
excellent than you could have conceived; yet such joys do not inwardly
affect our minds. There are three things which enter by influx from the
Lord as a one into our souls; these three as a one, or this trine, are
love, wisdom, and use. Love and wisdom of themselves exist only ideally,
being confined to the affections and thoughts of the mind; but in use
they exist really, because they are together in act and bodily
employment; and where they exist really, there they also subsist. And as
love and wisdom exist and subsist in use, it is by use we are affected;
and use consists in a faithful, sincere, and diligent discharge of the
duties of our calling. The love of use, and a consequent application to
it, preserve the powers of the mind, and prevent their dispersion; so
that the mind is guarded against wandering and dissipation, and the
imbibing of false lusts, which with their enchanting delusions flow in
from the body and the world through the senses, whereby the truths of
religion and morality, with all that is good in either, become the sport
of every wind; but the application of the mind to use binds and unites
those truths, and disposes the mind to become a form receptible of the
wisdom thence derived; and in this case it extirpates the idle sports
and pastimes of falsity and vanity, banishing them from its centre
towards the circumference. But you will hear more on this subject from
the wise ones of our society, when I will send to you in the afternoon."
So saying, the prince arose, and the new guests along with him, and
bidding them farewell, he charged the conducting angel to lead them back
to their private apartments, and there to show them every token of
civility and respect, and also to invite some courteous and agreeable
company to entertain them with conversation respecting the various joys
of this society.

17. The angel executed the prince's charge; and when they were turned to
their private apartments, the company, invited from the city to inform
them respecting the various joys of the society, arrived, and after the
usual compliments entered into conversation with them as they walked
along in a strain at once entertaining and elegant. But the conducting
angel said, "These ten men were invited into this heaven to see its
joys, and to receive thereby a new idea concerning eternal happiness.
Acquaint us therefore with some of its joys which affect the bodily
senses; and afterwards, some wise ones will arrive, who will acquaint us
with what renders those joys satisfactory and happy." Then the company
who were invited from the city related the following particulars:--"1.
There are here days of festivity appointed by the prince, that the mind,
by due relaxation, may recover from the weariness which an emulative
desire may occasion in particular cases. On such days we have concerts
of music and singing in the public places, and out of the city are
exhibited games and shows: in the public places at such times are raised
orchestras surrounded with balusters formed of vines wreathed together,
from which hang bunches of ripe grapes; within these balusters in three
rows, one above another, sit the musicians, with their wind and stringed
instruments of various tones, both high and low, loud and soft; and near
them are singers of both sexes who entertain the citizens with the
sweetest music and singing, both in concert and solo, varied at times as
to its particular kind: these concerts continue on those days of
festivity from morning till noon, and afterwards till evening. 2.
Moreover, every morning from the houses around the public places we hear
the sweetest songs of virgins and young girls, which resound though the
whole city. It is an affection of spiritual love, which is sung every
morning; that is, it is rendered sonorous by modifications of the voice
in singing, or by modulations. The affection in the song is perceived as
the real affection, flowing into the minds of the hearers, and exciting
them to a correspondence with it: such is the nature of heavenly
singing. The virgin-singers say, that the sound of their song is as it
were self-inspired and self-animated from within, and exalted with
delight according to the reception it meets with from the hearers. When
this is ended, the windows of the houses around the public places, and
likewise of those in the streets, are shut, and so also are the doors;
and then the whole city is silent, and no noise heard in any part of it,
nor is any person seen loitering in the streets, but all are intent on
their work and the duties of their calling. 3. At noon, however, the
doors are opened, and in the afternoon also the windows in some houses,
and boys and girls are seen playing in the streets, while their masters
and mistresses sit in the porches of their houses, watching over them,
and keeping them in order. 4. At the extreme parts of the city there are
various sports of boys and young men, as running, hand-ball, tennis,
&c.; there are besides trials of skill among the boys, in order to
discover the readiness of their wit in speaking, acting, and perceiving;
and such as excel receive some leaves of laurel as a reward; not to
mention other things of a like nature, designed to call forth and
exercise the latent talents of the young people. 5. Moreover out of the
city are exhibited stage-entertainments, in which the actors represent
the various graces and virtues of moral life, among whom are inferior
characters for the sake of relatives." And one of the ten asked, "How
for the sake of relatives?" And they replied, "No virtue with its graces
and beauties, can be suitably represented except by means of relatives,
in which are comprised and represented all its graces and beauties, from
the greatest to the least; and the inferior characters represent the
least, even till they become extinct; but it is provided by law, that
nothing of the opposite, which is indecorous and dishonorable, should be
exhibited, except figuratively, and as it were remotely. The reason of
which provision is, because nothing that is honorable and good in any
virtue can by successive progressions pass over to what is dishonorable
and evil: it only proceeds to its least, when it perishes; and when that
is the case, the opposite commences; wherefore heaven, where all things
are honorable and good, has nothing in common with hell, where all
things are dishonorable and evil."

18. During this conversation, a servant came in and brought word, that
the eight wise ones, invited by the prince's order, were arrived, and
wished to be admitted; whereupon the angel went out to receive and
introduce them: and presently the wise ones, after the customary
ceremonies of introduction, began to converse with them on the
beginnings and increments of wisdom, with which they intermixed various
remarks respecting its progression, shewing, that with the angels it
never ceases or comes to a period, but advances and increases to
eternity. Hereupon the attendant angel said to them, "Our prince at
table while talking with these strangers respecting the seat or abode of
wisdom, showed that it consists in use: if agreeable to you, be pleased
to acquaint them further on the same subject." They therefore said,
"Man, at his first creation, was endued with wisdom and its love, not
for the sake of himself, but that he might communicate it to others from
himself. Hence it is a maxim inscribed on the wisdom of the wise, that
no one is wise for himself alone, or lives for himself, but for others
at the same time: this is the origin of society, which otherwise could
not exist. To live for others is to perform uses. Uses are the bonds of
society, which are as many in number as there are good uses; and the
number of uses is infinite. There are spiritual uses, such as regard
love to God and love towards our neighbour; there are moral and civil
uses, such as regard the love of the society and state to which a man
belongs, and of his fellow-citizens among whom he lives; there are
natural uses, which regard the love of the world and its necessities;
and there are corporeal uses, such as regard the love of
self-preservation with a view to superior uses. All these uses are
inscribed on man, and follow in order one after another; and when they
are together, one is in the other. Those who are in the first uses,
which are spiritual, are in all the succeeding ones, and such persons
are wise; but those who are not in the first, and yet are in the second,
and thereby in the succeeding ones, are not so highly principled in
wisdom, but only appear to be so by virtue of an external morality and
civility; those who are neither in the first nor second, but only in the
third and fourth, have not the least pretensions to wisdom; for they are
satans, loving only the world and themselves for the sake of the world;
but those who are only in the fourth, are least wise of all; for they
are devils, because they live to themselves alone, and only to others
for the sake of themselves. Moreover, every love has its particular
delight; for it is by delight that love is kept alive; and the delight
of the love of uses is a heavenly delight, which enters into succeeding
delights in their order, and according to the order of succession,
exalts them and makes them eternal." After this they enumerated the
heavenly delights proceeding from the love of uses, and said, that they
are a thousand times ten thousand; and that all who enter heaven enter
into those delights. With further wise conversation on the love of use,
they passed the day with them until evening.

19. Towards evening there came a messenger clothed in linen to the ten
strangers who attended the angel, and invited them to a
marriage-ceremony which was to be celebrated the next day, and the
strangers were much rejoiced to think that they were also to be present
at a marriage-ceremony in heaven. After this they were conducted to the
house of one of the counsellors, and supped with him; and after supper
they returned to the palace, and each retired to his own chamber, where
they slept till morning. When they awoke, they heard the singing of the
virgins and young girls from the houses around the public places of
resort, which we mentioned above. They sung that morning the affection
of conjugial love; the sweetness of which so affected and moved the
hearers, that they perceived sensibly a blessed serenity instilled into
their joys, which at the some time exalted and renewed them. At the hour
appointed the angel said, "Make yourselves ready, and put on the
heavenly garments which our prince sent you;" and they did so, and lo!
the garments were resplendent as with a flaming light; and on their
asking the angel, "Whence is this?" he replied, "Because you are going
to a marriage-ceremony; and when that is the case, our garments always
assume a shining appearance, and become marriage garments."

20. After this the angel conducted them to the house where the nuptials
were to be celebrated, and the porter opened the door; and presently
being admitted within the house, they were received and welcomed by an
angel sent from the bridegroom, and were introduced and shewn to the
seats intended for them: and soon after they were invited into an
ante-chamber, in the middle of which they saw a table, and on it a
magnificent candlestick with seven branches and sconces of gold: against
the walls there were hung silver lamps, which being lighted made the
atmosphere appear of a golden hue: and they observed on each side of the
candlestick two tables, on which were set loaves in three rows; there
were tables also at the four corners of the room, on which were placed
crystal cups. While they were viewing these things, lo! a door opened
from a closet near the marriage-chamber, and six virgins came out, and
after them the bridegroom and the bride, holding each other by the hand,
and advancing towards a seat placed opposite to the candlestick, on
which they seated themselves, the bridegroom on the left hand, and the
bride on the right, while the six virgins stood by the seat near the
bride. The bridegroom was dressed in a robe of bright purple, and a
tunic of fine shining linen, with an ephod, on which was a golden plate
set round with diamonds, and on the plate was engraved a young eagle,
the marriage-ensign of that heavenly society; on his head he wore a
mitre: the bride was dressed in a scarlet mantle, under which was a
gown, ornamented with fine needle-work, that reached from her neck to
her feet, and beneath her bosom she wore a golden girdle, and on her
head a golden crown set with rubies. When they were thus seated, the
bridegroom turning himself towards the bride, put a golden ring on her
finger; he then took bracelets and a pearl necklace, and clasped the
bracelets about her wrists, and the necklace about her neck, and said,
"_Accept these pledges_;" and as she accepted them he kissed her, and
said, "Now thou art mine;" and he called her his wife. On this all the
company cried out, "May the divine blessing be upon you!" These words
were first pronounced by each separately, and afterwards by all
together. They were pronounced also in turn by a certain person sent
from the prince as his representative; and at that instant the
ante-chamber was filled with an aromatic smoke, which was a token of
blessing from heaven. Then the servants in waiting took loaves from the
two tables near the candlestick, and cups, now filled with wine, from
the tables at the corners of the room, and gave to each of the guests
his own loaf and his own cup, and they ate and drank. After this the
husband and his wife arose, and the six virgins attended them with the
silver lamps, now lighted, in their hands to the threshold; and the
married pair entered their chamber; and the door was shut.

21. Afterwards the conducting angel talked with the guests about his ten
companions, acquainting them how he was commissioned to introduce them,
and shew them the magnificent things contained in the prince's palace,
and other wonderful sights; and how they had dined at table with him,
and afterwards had conversed with the wise ones of the society; and he
said, "May I be permitted to introduce them also to you, in order that
they may enjoy the pleasure of your conversation?" So he introduced
them, and they entered into discourse together. Then a certain wise
personage, one of the marriage-guests, said, "Do you understand the
meaning of what you have seen?" They replied, "But little;" and then
they asked him, "Why was the bridegroom, who is now a husband, dressed
in that particular manner?" He answered, "Because the bridegroom, now a
husband, represented the Lord, and the bride, who is now a wife,
represented the church; for marriages in heaven represent the marriage
of the Lord with the church. This is the reason why he wore a mitre on
his head, and was dressed in a robe, a tunic, and an ephod, like Aaron;
and why the bride had a crown on her head, and wore a mantle like a
queen; but to-morrow they will be dressed differently, because this
representation lasts no longer than to-day." They further asked, "Since
he represented the Lord, and she the church, why did she sit at his
right hand?" The wise one replied, "Because there are two things which
constitute the marriage of the Lord with the church--love and wisdom;
the Lord is love, and the church is wisdom; and wisdom is at the right
hand of love; for every member of the church is wise as of himself, and
in proportion as he is wise he receives love from the Lord. The right
hand also signifies power; and love has power by means of wisdom; but,
as we have just observed, after the marriage-ceremony the representation
is changed; for then the husband represents wisdom, and the wife the
love of his wisdom. This love however is not primary, but secondary
love; being derived from the Lord to the wife through the wisdom of the
husband: the love of the Lord, which is the primary love, is the
husband's love of being wise; therefore after marriage, both together,
the husband and his wife, represent the church." They asked again, "Why
did not you men stand by the bridegroom, now the husband, as the six
virgins stood by the bride, now the wife?" The wise one answered,
"Because we to-day are numbered among the virgins; and the number six
signifies all and what is complete." But they said, "Explain your
meaning." He replied, "Virgins signify the church; and the church
consists of both sexes: therefore also we, with respect to the church,
are virgins. That this is the case, is evident from these words in the
Revelation: '_These are those who were not defiled with women; for they
are Virgins: and they follow the Lamb whithersoever he goeth_,' chap.
xiv. 4. And as virgins signify the church, therefore the Lord likened it
to ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and
Jerusalem, signify the church, therefore mention is so often made in the
Word, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem.
The Lord also describes his marriage with the church in these words:
'_upon thy right hand did stand the Queen in gold of Ophir: her clothing
is of wrought gold: she shall be brought unto the king in raiment of
needlework: the Virgins her companions that follow her shall enter into
the king's palace_.' Psalm xlv. 9-16." Lastly they asked, "Is it not
expedient that a priest be present and minister at the marriage
ceremony?" The wise one answered, "This is expedient on the
earth, but not in the heavens, by reason of the representation of the
Lord himself and the church. On the earth they are not aware of this;
but even with us a priest ministers in whatever relates to betrothings,
or marriage contracts, and hears, receives, confirms, and consecrates
the consent of the parties. Consent is the essential of marriage; all
succeeding ceremonies are its formalities."

22. After this the conducting angel went to the six virgins, and gave
them an account of his companions, and requested that they would
vouchsafe to join company with them. Accordingly they came; but when
they drew near, they suddenly retired, and went into the ladies'
apartment to the virgins their companions. On seeing this, the
conducting angel followed them, and asked why they retired so suddenly
without entering into conversation? They replied. "We cannot approach:"
and he said, "Why not?" They answered, "We do not know; but we perceived
something which repelled us and drove us back again. We hope they will
excuse us." The angel then returned to his companions, and told them
what the virgins had said, and added, "I conjecture that your love of
the sex is not chaste. In heaven we love virgins for their beauty and
the elegance of their manners; and we love them intensely, but
chastely." Hereupon his companions smiled and said, "You conjecture
right: who can behold such beauties near and not feel some excitement?"

23. After much entertaining conversation the marriage-guests departed,
and also the ten strangers with their attendant angel; and the evening
being far advanced, they retired to rest. In the morning they heard a
proclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel
what it meant: he replied, "It is for the worship of God, which returns
at stated periods, and is proclaimed by the priests. The worship is
performed in our temples and lasts about two hours; wherefore if it
please you, come along with me, and I will introduce you." So they made
themselves ready, and attended the angel, and entered the temple. It was
a large building capable of containing about three thousand persons, of
a semicircular form, with benches or seats carried round in a continued
sweep according to the figure of the temple; the hinder ones being more
elevated than those in front. The pulpit in front of the seats was drawn
a little from the centre; the door was behind the pulpit on the left
hand. The ten strangers entered with their conducting angel, who pointed
out to them the places where they were to sit; telling them, "Every one
that enters the temple knows his own place by a kind of innate
perception; nor can he sit in any place but his own: in case he takes
another place, he neither hears nor perceives anything, and he also
disturbs the order; the consequence of which is, that the priest is not

24. When the congregation had assembled, the priest ascended the pulpit,
and preached a sermon full of the spirit of wisdom. The discourse was
concerning the sanctity of the Holy Scriptures, and the conjunction of
the Lord with both worlds, the spiritual and the natural, by means
thereof. In the illustration in which he then was, he fully proved, that
that holy book was dictated by Jehovah the Lord, and that consequently
He is in it, so as to be the wisdom it contains; but that the wisdom
which is Himself therein, lies concealed under the sense of the letter,
and is opened only to those who are in the truths of doctrine, and at
the same time in goodness of life, and thus who are in the Lord, and the
Lord in them. To his discourse he added a votive prayer and descended.
As the audience were going out, the angel requested the priest to speak
a few words of peace with his ten companions; so he came to them, and
they conversed together for about half an hour. He discoursed concerning
the divine trinity--that it is in Jesus Christ, in whom all the fulness
of the Godhead dwells bodily, according to the declaration of the
apostle Paul; and afterwards concerning the union of charity and faith;
but he said, "the union of charity and truth;" because faith is truth.

25. After expressing their thanks they returned home; and then the angel
said to them, "This is the third day since you came into the society of
this heaven, and you were prepared by the Lord to stay here three days;
it is time therefore that we separate; put off therefore the garments
sent you by the prince, and put on your own." When they had done so,
they were inspired with a desire to be gone; so they departed and
descended, the angel attending them to the place of assembly; and there
they gave thanks to the Lord for vouchsafing to bless them with
knowledge, and thereby with intelligence, concerning heavenly joys and
eternal happiness.

26. "I again solemnly declare, that these things were done and said as
they are related; the former in the world of spirits, which is
intermediate between heaven and hell, and the latter in the society of
heaven to which the angel with the trumpet and the conductor belonged.
Who in the Christian world would have known anything concerning heaven,
and the joys and happiness there experienced, the knowledge of which is
the knowledge of salvation, unless it had pleased the Lord to open to
some person the sight of his spirit, in order to shew and teach them?
That similar things exist in the spiritual world is very manifest from
what were seen and heard by the apostle John, as described in the
Revelation; as that he saw the Son of Man in the midst of seven
candlesticks; also a tabernacle, temple, ark, and altar in heaven; a
book sealed with seven seals; the book opened, and horses going forth
thence; four animals around the throne; twelve thousand chosen out of
every tribe; locusts ascending out of the bottomless pit; a dragon, and
his combat with Michael; a woman bringing forth a male child, and flying
into a wilderness on account of the dragon; two beasts, one ascending
out of the sea, the other out of the earth; a woman sitting upon a
scarlet beast; the dragon cast out into a lake of fire and brimstone; a
white horse and a great supper; a new heaven and a new earth, and the
holy Jerusalem descending described as to its gates, wall, and
foundation; also a river of the water of life, and trees of life bearing
fruits every month; besides several other particulars; all which things
were seen by John, while as to his spirit he was in the spiritual world
and in heaven: not to mention the things seen by the apostles after the
Lord's resurrection; and what were afterwards seen and heard by Peter,
Acts xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw
four animals which were cherubs, chap i. and chap x.; a new temple and a
new earth, and an angel measuring them, chap. xl.-xlviii.; and was led
away to Jerusalem, and saw there abominations: and also into Chaldea
into captivity, chap. viii. and chap. xi. The case was similar with
Zechariah, who saw a man riding among myrtles; also four horns, chap. i.
8, and following verses; and afterwards a man with a measuring-line in
his hand, chap. ii. 1, and following verses; likewise a candlestick and
two olive trees, chap. iv. 2, and following verses; also a flying roll
and an ephah, chap. v. 1, 6; also four chariots going forth between two
mountains, and horses, chap. vi. 1, and following verses. So likewise
with Daniel, who saw four beasts coming up out of the sea, chap. vii. 1,
and following verses; also combats of a ram and he-goat, chap. viii. 1,
and following verses; who also saw the angel Gabriel, and had much
discourse with him, chap. ix.: the youth of Elisha saw chariots and
horses of fire round about Elisha, and saw them when his eyes were
opened, 2 Kings vi. 15, and following verses. From these and several
other instances in the Word, it is evident, that the things which exist
in the spiritual world, appeared to many both before and after the
Lord's coming: is it any wonder then, that the same things should now
also appear when the church is commencing, or when the New Jerusalem is
coming down from the Lord out of heaven?"


27. That there are marriages in heaven cannot be admitted as an article
of faith by those who imagine that a man after death is a soul or
spirit, and who conceive of a soul or spirit as of a rarefied ether or
vapor; who imagine also, that a man will not live as a man till after
the day of the last judgment; and in general who know nothing respecting
the spiritual world, in which angels and spirits dwell, consequently in
which there are heavens and hells: and as that world has been heretofore
unknown, and mankind have been in total ignorance that the angels of
heaven are men, in a perfect form, and in like manner infernal spirits,
but in an imperfect form, therefore it was impossible for anything to be
revealed concerning marriages in that world; for if it had it would have
been objected, "How can a soul be joined with a soul, or a vapor with a
vapor, as one married partner with another here on earth?" not to
mention other similar objections, which, the instant they were made,
would take away and dissipate all faith respecting marriages in another
life. But now, since several particulars have been revealed concerning
that world, and a description has also been given of its nature and
quality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSE
REVEALED, the assertion, that marriages take place in that world, may be
so far confirmed as even to convince the reason by the following
propositions: I. _A man (homo) lives a man after death._ II. _In this
case a male is a male, and a female a female._ III. _Every one's
peculiar love remains with him after death._ IV. _The love of the sex
especially remains; and with those who go to heaven, which is the case
with all who become spiritual here on earth, conjugial love remains._ V.
_These things fully confirmed by ocular demonstration._ VI.
_Consequently that there are marriages in the heavens._ VII. _Spiritual
nuptials are to be understood by the Lord's words, where he says, that
after the resurrection they are not given in marriage._ We will now give
an explanation of these propositions in their order.

28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after death
has been heretofore unknown in the world, for the reasons just now
mentioned; and, what is surprising, it has been unknown even in the
Christian world, where they have the Word, and illustration thence
concerning eternal life, and where the Lord himself teaches, _That all
the dead rise again; and that God is not the God of the dead but of the
living_, Matt. xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to the
affections and thoughts of his mind, is in the midst of angels and
spirits, and is so consociated with them that were he to be separated
from them he would instantly die. It is still more surprising that this
is unknown, when yet every man that has departed this life since the
beginning of creation, after his decease has come and does still come to
his own, or, as it is said in the Word, has been gathered and is
gathered to his own: besides every one has a common perception, which is
the same thing as the influx of heaven into the interiors of his mind,
by virtue of which he inwardly perceives truths, and as it were sees
them, and especially this truth, that he lives a man after death; a
happy man if he has lived well, and an unhappy one if he has lived ill.
For who does not think thus, while he elevates his mind in any degree
above the body, and above the thought which is nearest to the senses; as
is the case when he is interiorly engaged in divine worship, and when he
lies on his death-bed expecting his dissolution; also when he hears of
those who are deceased, and their lot? I have related a thousand
particulars respecting departed spirits, informing certain persons that
are now alive concerning the state of their deceased brethren, their
married partners, and their friends. I have written also concerning the
state of the English, the Dutch, the Papists, the Jews, the Gentiles,
and likewise concerning the state of Luther, Calvin, and Melancthon; and
hitherto I never heard any one object, "How can such be their lot, when
they are not yet risen from their tombs, the last judgement not being
yet accomplished? Are they not in the meantime mere vaporous and
unsubstantial souls residing, in some place of confinement (_in quodam
pu seu ubi_)?" Such objections I have never yet heard from any quarter;
whence I have been led to conclude, that every one perceives in himself
that he lives a man after death. Who that has loved his married partner
and his children when they are dying or are dead, will not say within
himself (if his thought be elevated above the sensual principles of the
body) that they are in the hand of God, and that he shall see them again
after his own death, and again be joined with them in a life of love and

29. Who, that is willing, cannot see from reason, that a man after death
is not a mere vapor, of which no idea can be formed but as of a breath
of wind, or of air and ether, and that such vapor constitutes or
contains in it the human soul, which desires and expects conjunction
with its body, in order that it may enjoy the bodily senses and their
delights, as previously in the world? We cannot see, that if this were
the case with a man after death, his state would be more deplorable than
that of fishes, birds, and terrestrial animals, whose souls are not
alive, and consequently are not in such anxiety of desire and
expectation? Supposing a man after death to be such a vapor, and thus a
breath of wind, he would either fly about in the universe, or according
to certain traditions, would be reserved in a place of confinement, or
in the _limbo_ of the ancient fathers, until the last judgement. Who
cannot hence from reason conclude, that those who have lived since the
beginning of creation, which is computed to be about six thousand years
ago, must be still in a similar anxious state, and progressively more
anxious, because all expectation arising from desire produces anxiety,
and being continued from time to time increases it; consequently, that
they must still be either floating about in the universe, or be kept
shut up in confinement, and thereby in extreme misery; and that must be
the case with Adam and his wife, with Abraham, Isaac, and Jacob, and
with all who have lived since that time? All this being supposed true,
it must needs follow, that nothing would be more deplorable than to be
born a man. But the reverse of this is provided by the Lord, who is
Jehovah from eternity and the Creator of the universe; for the state of
the man that conjoins himself with him by a life according to his
precepts, becomes more blessed and happy after death than before it in
the world; and it is more blessed and happy from this circumstance, that
the man then is spiritual, and a spiritual man is sensible of and
perceives spiritual delight, which is a thousand times superior to
natural delight.

30. That angels and spirits are men, may plainly appear from those seen
by Abraham, Gideon, Daniel, and the prophets, and especially by John
when he wrote the Revelation, and also by the women in the Lord's
sepulchre, yea, from the Lord himself as seen by the disciples after his
resurrection. The reason of their being seen was, because the eyes of
the spirits of those who saw them were opened; and when the eyes of the
spirit are opened, angels appear in their proper form, which is the
human; but when the eyes of the spirit are closed, that is, when they
are veiled by the vision of the bodily eyes, which derive all their
impressions from the material world, then they do not appear.

31. It is however to be observed, that a man after death is not a
natural, but a spiritual man; nevertheless he still appears in all
respects like himself; and so much so, that he knows not but, that he is
still in the natural world: for he has a similar body, countenance,
speech, and senses; for he has a similar affection and thought, or will
and understanding. He is indeed actually not similar, because he is a
spiritual, and consequently an interior man; but the difference does not
appear to him, because he cannot compare his spiritual state with his
former natural state, having put off the latter, and being in the
former; therefore I have often heard such persons say, that they know
not but that they are in the former world, with this difference,
however, that they no longer see those whom they had left in that world;
but that they see those who had departed out of it, or were deceased.
The reason why they now see the latter and not the former, is, because
they are no longer natural men, but spiritual or substantial; and a
spiritual or substantial man sees a spiritual or substantial man, as a
natural or material man sees a natural or material man, but not _vice
versa_, on account of the difference between what is substantial and
what is material, which is like the difference between what is prior and
what is posterior; and what is prior, being in itself purer, cannot
appear to what is posterior, which in itself is grosser; nor can what is
posterior, being grosser, appear to what is prior, which in itself is
purer; consequently an angel cannot appear to a man of this world, nor a
man of this world to an angel. The reason why a man after death is a
spiritual or substantial man, is, because this spiritual or substantial
man lay inwardly concealed in the natural or material man; which natural
or material man was to it as a covering, or as a skin about to be cast
off; and when the covering or skin is cast off, the spiritual or
substantial man comes forth, a purer, interior, and more perfect man.
That the spiritual man is still a perfect man, notwithstanding his being
invisible to the natural man, is evident from the Lord's being seen by
the apostles after his resurrection, when he appeared, and presently he
did not appear; and yet he was a man like to himself both when seen and
when not seen: it is also said, that when they saw him, their eyes were

man (_homo_) lives a man after death, and man is male and female, and
there is such a distinction between the male principle and the female
principle, that the one cannot be changed into the other, it follows,
that after death the male lives a male, and the female a female, each
being a spiritual man. It is said that the male principle cannot be
changed into the female principle, nor the female into the male, and
that therefore after death the male is a male, and the female a female;
but as it is not known in what the masculine principle essentially
consists, and in what the feminine, it may be expedient briefly to
explain it. The essential distinction between the two is this: in the
masculine principle, love is inmost, and its covering is wisdom; or,
what is the same, the masculine principle is love covered (or veiled) by
wisdom; whereas in the feminine principle, the wisdom of the male is
inmost, and its covering is love thence derived; but this latter love is
feminine, and is given by the Lord to the wife through the wisdom of the
husband; whereas the former love is masculine, which is the love of
growing wise, and is given by the Lord to the husband according to the
reception of wisdom. It is from this circumstance, that the male is the
wisdom of love, and the female is the love of that wisdom; therefore
from creation there is implanted in each a love of conjunction so as to
become a one; but on this subject more will be said in the following
pages. That the female principle is derived from the male, or that the
woman was taken out of the man, is evident from these words in Genesis:
_Jehovah God took out one of the man's ribs, and closed up the flesh in
the place thereof; and he builded the rib, which he had taken out of the
man, into a woman; and he brought her to the man; and the man said, This
is bone of my bones, and flesh of my flesh; hence she shall be called
Eve, because she was taken out of man_, chap. ii. 21-23: the
signification of a rib and of flesh will be shewn elsewhere.

33. From this primitive formation it follows, that by birth the
character of the male is intellectual, and that the female character
partakes more of the will principle; or, what amounts to the same, that
the male is born into the affection of knowing, understanding, and
growing wise, and the female into the love of conjoining herself with
that affection in the male. And as the interiors form the exteriors to
their own likeness, and the masculine form is the form of intellect, and
the feminine is the form of the love of that intellect, therefore the
male and the female differ as to the features of the face, the tone of
the voice, and the form of the body; the male having harder features, a
harsher tone of voice, a stronger body, and also a bearded chin, and in
general a form less beautiful than that of the female; they differ also
in their gestures and manners; in a word, they are not exactly similar
in a single respect; but still, in every particular of each, there is a
tendency to conjunction; yea, the male principle in the male, is male in
every part of his body, even the most minute, and also in every idea of
his thought, and every spark of his affection; the same is true of the
female principle in the female; and since of consequence the one cannot
be changed into the other, it follows, that after death a male is a
male, and a female a female.

knows that there is such a thing as love; but he does not know what love
is. He knows that there is such a thing from common discourse; as when
it is said, that such a one loves me, that a king loves his subjects,
and subjects love their king; that a husband loves his wife, and a
mother her children, and _vice versa_; also when it is said, that any
one loves his country, his fellow citizens, and his neighbour; in like
manner of things abstracted from persons; as when it is said that a man
loves this or that. But although the term love is thus universally
applied in conversation, still there is scarcely any one that knows what
love is: even while meditating on the subject, as he is not then able to
form any distinct idea concerning it, and thus not to fix it as present
in the light of the understanding, because of its having relation not to
light but to heat, he either denies its reality, or he calls it merely
an influent effect arising from the sight, the hearing, and the
conversation, and thus accounts for the motions to which it gives birth;
not being at all aware, that love is his very life, not only the common
life of his whole body and of all his thoughts, but also the life of all
their particulars. A wise man may perceive this from the consideration,
that if the affection of love be removed, he is incapable both of
thinking and acting; for in proportion as that affection grows cold, do
not thought, speech, and action grow cold also? and in proportion as
that affection grows warm, do not they also grow warm in the same
degree? Love therefore is the heat of the life of man (_hominis_), or
his vital heat. The heat of the blood, and also its redness, are from
this source alone. The fire of the angelic sun, which is pure love,
produces this effect.

35. That every one has his own peculiar love, or a love distinct from
that of another; that is, that no two men have exactly the same love,
may appear from the infinite variety of human countenances, the
countenance being a type of the love; for it is well known that the
countenance is changed and varied according to the affection of love; a
man's desires also, which are of love, and likewise his joys and
sorrows, are manifested in the countenance. From this consideration it
is evident, that every man is his own peculiar love; yea, that he is the
form of his love. It is however to be observed, that the interior man,
which is the same with his spirit which lives after death, is the form
of his love, and not so the exterior man which lives in this world,
because the latter has learnt from infancy to conceal the desires of his
love; yea, to make a pretence and show of desires which are different
from his own.

36. The reason why every one's peculiar love remains with him after
death, is, because, as was said just above, n. 34, love is a man's
(_hominis_) life; and hence it is the man himself. A man also is his own
peculiar thought, thus his own peculiar intelligence and wisdom; but
these make a one with his love; for a man thinks from this love and
according to it; yea, if he be in freedom, he speaks and acts in like
manner; from which it may appear, that love is the _esse_ or essence of
a man's life, and that thought is the _existere_ or existence of his
life thence derived; therefore speech and action, which are said to flow
from the thought, do not flow from the thought, but from the love
through the thought. From much experience I have learned that a man
after death is not his own peculiar thought, but that he is his own
peculiar affection and derivative thought; or that he is his own
peculiar love and derivative intelligence; also that a man after death
puts off everything which does not agree with his love; yea, that he
successively puts on the countenance, the tone of voice, the speech, the
gestures, and the manners of the love proper to his life: hence it is,
that the whole heaven is arranged in order according to all the
varieties of the affections of the love of good, and the whole hell
according to all the affections of the love of evil.

CONJUGIAL LOVE REMAINS. The reason why the love of the sex remains with
man (_homo_) after death, is, because after death a male is a male and a
female a female; and the male principle in the male is male (or
masculine) in the whole and in every part thereof; and so is the female
principle in the female; and there is a tendency to conjunction in all
their parts, even the most singular; and as this conjunctive tendency
was implanted from creation, and thence perpetually influences, it
follows, that the one desires and seeks conjunction with the other.
Love, considered itself, is a desire and consequent tendency to
conjunction; and conjugial love to conjunction into a one; for the
male-man and the female-man were so created, that from two they may
become as it were one man, or one flesh; and when they become a one,
then, taken together they are a man (_homo_) in his fulness; but without
such conjunction, they are two, and each is a divided or half-man. Now
as the above conjunctive tendency lies concealed in the inmost of every
part of the male, and of every part of the female, and the same is true
of the faculty and desire to be conjoined together into a one, it
follows, that the mutual and reciprocal love of the sex remains with men
(_homines_) after death.

38. We speak distinctively of the love of the sex and of conjugial love,
because the one differs from the other. The love of the sex exists with
the natural man; conjugial love with the spiritual man. The natural man
loves and desires only external conjunctions, and the bodily pleasures
thence derived; whereas the spiritual man loves and desires internal
conjunctions and the spiritual satisfactions thence derived; and these
satisfactions he perceives are granted with one wife, with whom he can
perpetually be more and more joined together into a one: and the more he
enters into such conjunction the more he perceives his satisfactions
ascending in a similar degree, and enduring to eternity; but respecting
anything like this the natural man has no idea. This then is the reason
why it is said, that after death conjugial love remains with those who
go to heaven, which is the case with all those who become spiritual here
on earth.

(_homo_) lives as a man after death, and that in this case a male is a
male, and a female a female; and that every one's peculiar love remains
with him after death, especially the love of the sex and conjugial love,
are positions which I have wished hitherto to confirm by such arguments
as respect the understanding, and are called rational; but since man
(_homo_) from his infancy, in consequence of what has been taught him by
his parents and masters, and afterwards by the learned and the clergy,
has been induced to believe, that he shall not live a man after death
until the day of the last judgement, which has now been expected for six
thousand years; and several have regarded this article of faith as one
which ought to be believed, but not intellectually conceived, it was
therefore necessary that the above positions should be confirmed also by
ocular proofs; otherwise a man who believes only the evidence of his
senses, in consequence of the faith previously implanted, would object
thus: "If men lived men after death, I should certainly see and hear
them: who has ever descended from heaven, or ascended from hell, and
given such information?" In reply to such objections it is to be
observed, that it never was possible, nor can it ever be, that any angel
of heaven should descend, or any spirit of hell ascend, and speak with
any man, except with those who have the interiors of the mind or spirit
opened by the Lord; and this opening of the interiors cannot be fully
effected except with those who have been prepared by the Lord to receive
the things which are of spiritual wisdom: on which accounts it has
pleased the Lord thus to prepare me, that the state of heaven and hell,
and of the life of men after death, might not remain unknown, and be
laid asleep in ignorance, and at length buried in denial. Nevertheless,
ocular proofs on the subjects above mentioned, by reason of their
copiousness, cannot here be adduced; but they have been already adduced
in the treatise on HEAVEN and HELL, and in the CONTINUATION RESPECTING
especially, in regard to the present subject of marriages, in the
MEMORABLE RELATIONS which are annexed to the several paragraphs or
chapters of this work.

been confirmed by reason, and at the same time by experience, needs no
further demonstration.

Evangelists are these words, _Certain of the Sadducees, who say that
there is no resurrection, asked Jesus, saying, Master, Moses wrote, If a
man die, having no children, his brother shall take his wife, and raise
up seed unto his brother. Now there were with us seven brethren and the
first, when he had married a wife, deceased, and having no issue, left
his wife unto his brother; likewise the second also, and the third unto
the seventh; last of all the woman died also; therefore in the
resurrection whose wife shall she be of the seven? But Jesus answering,
said unto them, The sons of this generation marry, and are given in
marriage; but those who shall be accounted worthy to attain to another
generation, and the resurrection from the dead, shall neither marry nor
be given in marriage, neither can they die any more; for they are like
unto the angels, and are the sons of God, being sons of the
resurrection. But that the dead rise again, even Moses shewed at the
bush, when he called the Lord the God of Abraham, and the God of Isaac,
and the God of Jacob; for he is not the God of the dead, but of the
living; for all live unto him_, Luke xx. 27-38, Matt. xxii. 22-32; Mark
xii. 18-27. By these words the Lord taught two things; first, that a man
(_homo_) rises again after death; and secondly, that in heaven they are
not given in marriage. That a man rises again after death, he taught by
these words, _God is not the God of the dead, but of the living_, and
when he said that Abraham, Isaac, and Jacob, are alive: he taught the
same also in the parable concerning the rich man in hell, and Lazarus in
heaven, Luke xvi. 22-31. Secondly, that in heaven they are not given in
marriage, he taught by these words, "_Those who shall be accounted
worthy to attain to another generation, neither marry nor are given in
marriage_." That none other than spiritual nuptials are here meant, is
very evident from the words which immediately follow--"_neither can they
die any more; because they are like unto the angels, and are the sons of
God, being sons of the resurrection_." Spiritual nuptials mean
conjunction with the Lord, which is effected on earth; and when it is
effected on earth, it is also effected in the heavens; therefore in the
heavens there is no repetition of nuptials, nor are they again given in
marriage: this is also meant by these words, "_The sons of this
generation marry and are given in marriage; but those who are accounted
worthy to attain to another generation, neither marry nor are given in
marriage_". The latter are also called by the Lord "_sons of nuptials_"
Matt, ix. 15; Mark ii. 19; and in this place, _angels, sons of God, and
sons of the resurrection_. That to celebrate nuptials, signifies to be
joined with the Lord, and that to enter into nuptials is to be received
into heaven by the Lord, is manifest from the following passages: _The
kingdom of heaven is like unto a man, a king, who made a marriage
(nuptials) his son, and sent out servants and invited to the marriage_.
Matt. xxii. 2-14. _The kingdom of heaven is like unto ten virgins, who
went forth to meet the bridegroom: of whom five being prepared entered
into the marriage (nuptials)_, Matt. xxv. 1, and the following verses.
That the Lord here meant himself, is evident from verse 13, where it is
said, _Watch ye; because ye know not the day and hour in which the Son
of Man will come_: also from the Revelation, _The time of the marriage
of the Lamb is come, and his wife hath made herself ready; blessed are
those who are called to the marriage supper of the Lamb_, xix. 7, 9.
That there is a spiritual meaning in everything which the Lord spake,
SACRED SCRIPTURE, published at Amsterdam in the year 1763.

* * * * *

42. To the above I shall add two MEMORABLE RELATIONS RESPECTING THE
SPIRITUAL WORLD. The first is as follows: One morning I was looking
upwards into heaven and saw over me three expanses one above another; I
saw that the first expanse, which was nearest, opened, and presently the
second which was above it, and lastly the third which was highest; and
by virtue of illustration thence, I perceived, that above the first
expanse were the angels who compose the first or lowest heaven; above
the second expanse were the angels who compose the second or middle
heaven; and above the third expanse were the angels who compose the
third or highest heaven. I wondered at first what all this meant: and
presently I heard from heaven a voice as of a trumpet, saying, "We have
perceived, and now see, that you are meditating on CONJUGIAL LOVE; and
we are aware that no one on earth as yet knows what true conjugial love
is in its origin and in its essence; and yet it is of importance that it
should be known: therefore it has pleased the Lord to open the heavens
to you in order that illustrating light and consequent perception may
flow into the interiors of your mind. With us in the heavens, especially
in the third heaven, our heavenly delights are principally derived from
conjugial love; therefore, in consequence of leave granted us, we will
send down to you a conjugial pair for your inspection and observation;"
and lo! instantly there appeared a chariot descending from the highest
or third heaven, in which I saw one angel; but as it approached I saw
therein two. The chariot at a distance glittered before my eyes like a
diamond, and to it were harnessed young horses white as snow; and those
who sat in the chariot held in their hands two turtle-doves, and called
to me, saying, "Do you wish us to come nearer to you? but in this case
take heed, lest the radiance, which is from the heaven whence we have
descended, and is of a flaming quality, penetrate too interiorly; by its
influence the superior ideas of your understanding, which are in
themselves heavenly, may indeed be illustrated; but these ideas are
ineffable in the world in which you dwell: therefore what you are about
to hear, receive rationally, that you may explain it so that it may be
understood." I replied, "I will observe your caution; come nearer:" so
they came nearer; and lo! it was a husband and his wife; who said, "We
are a conjugial pair: we have lived happy in heaven from the earliest
period, which you call the golden age, and have continued during that
time in the same bloom of youth in which you now see us." I viewed each
of them attentively, because I perceived they represented conjugial love
in its life and in its decoration; in its life in their faces, and in
its decoration in their raiment; for all the angels are affections of
love in a human form. The ruling affection itself shines forth from
their faces; and from the affection, and according to it, the kind and
quality of their raiment is derived and determined: therefore it is said
in heaven, that every one is clothed by his own affection. The husband
appeared of a middle age, between manhood and youth: from his eyes
darted forth sparkling light derived from the wisdom of love; by virtue
of which light his face was radiant from its inmost ground; and in
consequence of such radiance the surface of his skin had a kind of
refulgence, whereby his whole face was one resplendent comeliness. He
was dressed in an upper robe which reached down to his feet and
underneath it was a vesture of hyacinthine blue, girded about with a
golden band, upon which were three precious stones, two sapphires on the
sides, and a carbuncle in the middle; his stockings were of bright
shining linen, with threads of silver interwoven, and his shoes were of
velvet: such was the representative form of conjugial love with the
husband. With the wife it was this; I saw her face, and I did not see
it; I saw it as essential beauty, and I did not see it because this
beauty was inexpressible; for in her face there was a splendor of
flaming light, such as the angels in the third heaven enjoy, and this
light made my sight dim; so that I was lost in astonishment: she
observing this addressed me, saying, "What do you see?" I replied, "I
see nothing but conjugial love and the form thereof; but I see, and I do
not see." Hereupon she turned herself sideways from her husband; and
then I was enabled to view her more attentively. Her eyes were bright
and sparkling from the light of her own heaven, which light, as was
said, is of a flaming quality, which it derives from the love of wisdom;
for in that heaven wives love their husbands from their wisdom, and in
it, and husbands love their wives from that love of wisdom and in it, as
directed towards themselves; and thus they are united. This was the
origin of her beauty; which was such that it would be impossible for any
painter to imitate and exhibit it in its form, for he has no colors
bright and vivid enough to express its lustre; nor is it in the power of
his art to depict such beauty: her hair was arranged in becoming order
so as to correspond with her beauty; and in it were inserted diadems of
flowers; she had a necklace of carbuncles, from which hung a rosary of
chrysolites; and she wore pearl bracelets: her upper robe was scarlet,
and underneath it she had a purple stomacher, fastened in front with
clasps of rubies; but what surprised me was, that the colors varied
according to her aspect in regard to her husband, being sometimes more
glittering, sometimes less; if she were looking towards him, more, if
sideways, less. When I had made these observations, they again talked
with me; and when the husband was speaking, he spoke at the same time as
from his wife; and when the wife was speaking, she spoke at the same
time as from her husband; such was the union of their minds from whence
speech flows; and on this occasion I also heard the tone of voice of
conjugial love; inwardly it was simultaneous, and it proceeded from the
delights of a state of peace and innocence. At length they said, "We are
recalled; we must depart;" and instantly they again appeared to be
conveyed in a chariot as before. They went by a paved way through
flowering shrubberies, from the beds of which arose olive and
orange-trees laden with fruit: and when they approached their own
heaven, they were met by several virgins, who welcomed and introduced

43. After this I saw an angel from that heaven holding in his hand a
roll of parchment, which he unfolded, saying, "I see that you are
meditating on conjugial love; in this parchment are contained arcana of
wisdom respecting that love, which have never yet been disclosed in the
world. They are now to be disclosed, because it is of importance that
they should be: those arcana abound more in our heaven than in the rest,
because we are in the marriage of love and wisdom; but I prophesy that
none will appropriate to themselves that love, but those who are
received by the Lord into the New Church, which is the New Jerusalem."
Having said this, the angel let down the unfolded parchment, which a
certain angelic spirit received from him, and laid on a table in a
certain closet, which he instantly locked, and holding out the key to
me, said, "Write."

44. THE SECOND MEMORABLE RELATION. I once saw three spirits recently
deceased, who were wandering about in the world of spirits, examining
whatever came in their way, and inquiring concerning it. They were all
amazement to find that men lived altogether as before, and that the
objects they saw were similar to those they had seen before: for they
knew that they were departed out of the former or natural world, and
that in that world they believed that they should not live as men until
after the day of the last judgement, when they should be again clothed
with the flesh and bones that had been laid in the tomb; therefore, in
order to remove all doubt of their being really and truly men, they by
turns viewed and touched themselves and others, and felt the surrounding
objects and by a thousand proofs convinced themselves that they now were
men as in the former world; besides which they saw each other in a
brighter light, and the surrounding objects in superior splendor, and
thus their vision was more perfect. At that instant two angelic spirits
happening to meet them, accosted them, saying, "Whence are you?" They
replied, "We have departed out of a world, and again we live in a world;
thus we have removed from one world to another; and this surprises us."
Hereupon the three novitiate spirits questioned the two angelic spirits
concerning heaven; and as two of the three novitiates were youths, and
there darted from their eyes as it were a sparkling fire of lust for the
sex, the angelic spirit said, "Possibly you have seen some females;" and
they replied in the affirmative; and as they made inquiry respecting
heaven, the angelic spirits gave them the following information: "In
heaven there is every variety of magnificent and splendid objects, and
such things as the eye had never seen; there are also virgins and young
men; virgins of such beauty that they may be called personifications of
beauty, and young men of such morality that they may be called
personifications of morality; moreover the beauty of the virgins and the
morality of the young men correspond to each other, as forms mutually
suited to each other." Hereupon the two novitiates asked, "Are there in
heaven human forms altogether similar to those in the natural world?"
And it was replied, "They are altogether similar; nothing is wanting in
the male, and nothing in the female; in a word, the male is a male, and
the female a female, in all the perfection of form in which they were
created: retire, if you please, and examine if you are deficient in
anything, and whether you are not a complete man as before." Again, the
novitiates said, "We have been told in the world we have left, that in
heaven they are not given in marriage, because they are angels:--is
there then the love of the sex there?" And the angelic spirits replied,
"In heaven _your_ love of the sex does not exist; but we have the
angelic love of the sex, which is chaste, and devoid all libidinous
allurement." Hereupon the novitiates observed, "If there be a love of
the sex devoid of all allurement, what in such cases is the love of the
sex?" And while they were thinking about this love they sighed, and
said, "Oh, how dry and insipid is the joy of heaven! What young man, if
this be the case, can possibly wish for heaven? Is not such love barren
and devoid of life?" To this the angelic spirits replied, with a smile,
"The angelic love of the sex, such as exists in heaven, is nevertheless
full of the inmost delights: it is the most agreeable expansion of all
the principles of the mind, and thence of all the parts of the breast,
existing inwardly in the breast, and sporting therein as the heart
sports with the lungs, giving birth thereby to respiration, tone of
voice, and speech; so that the intercourse between the sexes, or between
youths and virgins, is an intercourse of essential celestial sweets,
which are pure. All novitiates, on ascending into heaven, are examined
as to the quality of their chastity, being let into the company of
virgins, the beauties of heaven, who from their tone of voice, their
speech, their face, their eyes, their gesture, and their exhaling
sphere, perceive what is their quality in regard to the love of the sex;
and if their love be unchaste, they instantly quit them, and tell their
fellow angels that they have seen satyrs or priapuses. The new comers
also undergo a change, and in the eyes of the angels appear rough and
hairy, and with feet like calves' or leopards', and presently they are
cast down again, lest by their lust they should defile the heavenly
atmosphere." On receiving this information, the two novitiates again
said, "According to this, there is no love of the sex in heaven; for
what is a chaste love of the sex, but a love deprived of the essence of
its life? And must not all the intercourse of youths and virgins, in
such case, consist of dry insipid joys? We are not stocks and stones,
but perceptions and affections of life." To this the angelic spirits
indignantly replied, "You are altogether ignorant what a chaste love of
the sex is; because as yet you are not chaste. This love is the very
essential delight of the mind, and thence of the heart; and not at the
same time of the flesh beneath the heart. Angelic chastity, which is
common to each sex, prevents the passage of that love beyond the
enclosure of the heart; but within that and above it, the morality of a
youth is delighted with the beauty of a virgin in the delights of the
chaste love of the sex: which delights are of too interior a nature, and
too abundantly pleasant, to admit of any description in words. The
angels have this love of the sex, because they have conjugial love only;
which love cannot exist together with the unchaste love of the sex. Love
truly conjugial is chaste, and has nothing in common with unchaste love,
being confined to one of the sex, and separate from all others; for it
is a love of the spirit and thence of the body, and not a love of the
body and thence of the spirit; that is, it is not a love infesting the
spirit." On hearing this, the two young novitiates rejoiced, and said,
"There still exists in heaven a love of the sex; what else is conjugial
love?" But the angelic spirits replied, "Think more profoundly, weigh
the matter well in your minds, and you will perceive, that your love of
the sex is a love extra-conjugial, and quite different from conjugial
love; the latter being as distinct from the former, as wheat is from
chaff, or rather as the human principle is from the bestial. If you
should ask the females in heaven, 'What is love extra-conjugial?' I take
upon me to say, their reply will be, 'What do you mean? What do you say?
How can you utter a question which so wounds our ears? How can a love
that is not created be implanted in any one?' If you should then ask
them, 'What is love truly conjugial?' I know they will reply, 'It is not
the love of the sex, but the love of one of the sex; and it has no other
ground of existence than this, that when a youth sees a virgin provided
by the Lord, and a virgin sees a youth, they are each made sensible of a
conjugial principle kindling in their hearts, and perceive that each is
the other's, he hers, and she his; for love meets love and causes them
to know each other, and instantly conjoins their souls, and afterwards
their minds, and thence enters their bosoms, and after the nuptials
penetrates further, and thus becomes love in its fulness, which grows
every day into conjunction, till they are no longer two, but as it were
one.' I know also that they will be ready to affirm in the most solemn
manner, that they are not acquainted with any other love of the sex; for
they say, 'How can there be a love of the sex, unless it be tending
mutually to meet, and reciprocal, so as to seek an eternal union, which
consists in two becoming one flesh?'" To this the angelic spirits added,
"In heaven they are in total ignorance what whoredom is; nor do they
know that it exists, or that its existence is even possible. The angels
feel a chill all over the body at the idea of unchaste or
extra-conjugial love; and on the other hand, they feel a genial warmth
throughout the body arising from chaste or conjugial love. With the
males, all the nerves lose their proper tension at the sight of a
harlot, and recover it again at the sight of a wife." The three
novitiates, on hearing this, asked, "Does a similar love exist between
married partners in the heavens as in the earths?" The two angelic
spirits replied, that it was altogether similar; and as they perceived
in the novitiates an inclination to know, whether in heaven there were
similar ultimate delights, they said, that they were exactly similar,
but much more blessed, because angelic perception and sensation is much
more exquisite than human: "and what," added they, "is the life of that
love unless derived from a flow of vigor? When this vigor fails, must
not the love itself also fail and grow cold? Is not this vigor the very
measure, degree, and basis of that love? Is it not its beginning, its
support, and its fulfilment? It is a universal law, that things primary
exist, subsist, and persist from things ultimate: this is true also of
that love; therefore unless there were ultimate delights, there would be
no delights of conjugial love." The novitiates then asked, whether from
the ultimate delights of that love in heaven any offspring were
produced; and if not, to what use did those delights serve? The angelic
spirit answered, that natural offspring were not produced, but spiritual
offspring: and the novitiates said, "What are spiritual offspring?" They
replied, "Two conjugial partners by ultimate delights are more and more
united in the marriage of good and truth, which is the marriage of love
and wisdom; and love and wisdom are the offspring produced therefrom: in
heaven the husband is wisdom, and the wife is the love thereof, and both
are spiritual; therefore, no other than spiritual offspring can be there
conceived and born: hence it is that the angels, after such delights, do
not experience sadness, as some do on earth, but are cheerful; and this
in consequence of a continual influx of fresh powers succeeding the
former, which serve for their renovation, and at the same time
illustration: for all who come into heaven, return into their vernal
youth, and into the vigor of that age, and thus continue to eternity."
The three novitiates, on hearing this, said, "Is it not written in the
Word, that in heaven they are not given in marriage, because they are
angels?" To which the angelic spirits replied, "Look up into heaven and
you will receive an answer:" and they asked, "Why are we to look up into
heaven?" They said, "Because thence we receive all interpretations of
the Word. The Word is altogether spiritual and the angels being
spiritual, will teach the spiritual understanding of it." They did not
wait long before heaven was opened over their heads, and two angels
appeared in view, and said, "There are nuptials in the heavens, as on
earth; but only with those in the heavens who are in the marriage of
good and truth; nor are any other angels: therefore it is spiritual
nuptials, which relate to the marriage of good and truth, that are there
understood. These (viz. spiritual nuptials) take place on earth, but not
after departure thence, thus not in the heavens; as it is said of the
live foolish virgins, who were also invited to the nuptials, that they
could not enter, because they were not in the marriage of good and
truth; for they had no oil, but only lamps. Oil signifies good, and
lamps truth; and to be given in marriage denotes to enter heaven, where
the marriage of good and truth takes place." The three novitiates were
made glad by this intelligence; and being filled with a desire of
heaven, and with the hope of heavenly nuptials, they said, "We will
apply ourselves with all diligence to the practice of morality and a
becoming conduct of life, that we may enjoy our wishes."

* * * * *


45. That there are marriages in the heavens, has been shewn just above;
it remains now to be considered, whether the marriage-covenant ratified
in the world will remain and be in force after death, or not. As this is
a question not of judgement but of experience, and as experience herein
has been granted me by consociation with angels and spirits, I will here
adduce it; but yet so that reason may assent thereto. To have this
question determined, is also an object of the wishes and desires of all
married persons; for husbands who have loved their wives, in case they
die, are desirous to know whether it be well with them, and whether they
shall ever meet again; and the same is true of wives in regard to their

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