Part 10 out of 12
body, and is utterly impossible in the spiritual body, after the former
has been laid aside. In regard to the THIRD point--that to an evil
person is then imputed the evil of his life, and to a good person the
good of his life, it is to be observed, that the imputation of evil is
not accusation, inculpation, and judication, as in the world, but evil
itself produces this effect; for the evil freely separate themselves
from the good, since they cannot remain together. The delights of the
love of evil are different from those of the love of good; and delights
exhale from every one, as odors do from every vegetable in the world;
for they are not absorbed and concealed by the material body as
heretofore, but flow freely from their loves into the spiritual _aura_;
and as evil is there made sensible as in its odor, it is in this which
accuses, fixes blame, and judges,--not before any judge, but before
every one who is principled in good; and this is what is meant by
imputation. Moreover, an evil person chooses companions with whom he may
live in his delights; and because he is averse from the delight of good,
he spontaneously betakes himself to his own in hell. The imputation of
good is effected in like manner, and takes place with those who in the
world have acknowledged that all good in them is from the Lord, and
nothing from themselves. These, after they have been prepared, are let
into the interior delights of good, and then there is opened to them a
way into heaven, to the society where its homogeneous delights are: this
is effected by the Lord.
525. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSON TO ANOTHER IS
IMPOSSIBLE. The evidence of this proposition may also be seen from the
following points: 1. That every man is born in evil. 2. That he is led
into good by regeneration from the Lord. 3. That this is effected by a
life according to his precepts. 4. Wherefore good, when it is thus
implanted, cannot be transferred. The FIRST point,--that every man is
born in evil, is well known in the church. It is generally said that
this evil is derived hereditarily from Adam; but it is from a man's
parents. Every one derives from his parents his peculiar temper, which
is his inclination. That this is the case, is evinced both by reason and
experience; for the likenesses of parents as to face, genius, and
manners, appear extant in their immediate offspring and in their
posterity; hence families are known by many, and a judgement is also
formed concerning their minds (_animi_); wherefore the evils which
parents themselves have contracted, and which they have transmitted to
their offspring, are the evils in which men are born. The reason why it
is believed that the guilt of Adam is inscribed on all the human race,
is, because few reflect upon any evil with themselves, and thence know
it; wherefore they suppose that it is so deeply hid as to appear only in
the sight of God. In regard to the SECOND point,--that a man is led into
good by regeneration from the Lord, it is to be observed that there is
such a thing as regeneration, and that unless a person be regenerated,
he cannot enter into heaven, as appears clearly from the Lord's words in
John iii. 3, 5. The regeneration consists in purification from evils,
and thereby renovation of life, cannot be unknown in the Christian
world; for reason also sees this when it acknowledges that every one is
born in evil, and that evil cannot be washed and wiped away like filth
by soap and water, but by repentance. As to the THIRD point,--that a man
is led into good by the Lord, by a life according to his precepts, it is
plain from this consideration, that there are live precepts of
regeneration; see above, n. 82; among which are these,--that evils are
to be shunned, because they are of and from the devil, and that goods
are to be done, because they are of and from God; and that men ought to
go to the Lord, in order that he may lead them to do the latter. Let any
one consult himself and consider, whether a man derives good from any
other source; and if he has not good, he has not salvation. In regard to
the FOURTH point,--that good, when it is thus implanted, cannot be
transferred, (that is, the good of one person into another,) it is
evident from what has been already said; for from that it follows, that
a man by regeneration is made altogether new as to his spirit, which is
effected by a life according to the Lord's precepts. Who does not see
that this renewing can only be effected from time to time, in nearly the
same manner as a tree successively takes root and grows from a seed, and
is perfected? Those who have other perceptions of regeneration, do not
know any thing about the state of man, or about evil and good, which two
are altogether opposite, and that good can only be implanted so far as
evil is removed; nor do they know, that so long as any one is in evil,
he is averse from the good which in itself is good; wherefore if the
good of one should be transferred into any one who is in evil, it would
be as if a lamb should be cast before a wolf, or as if a pearl should be
tied to a swine's snout: from which considerations it is evident, that
any such transfer is impossible.
526. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCE, IS A
FRIVOLOUS TERM. That the evil in which every one is principled, is
imputed to him after death, and so also the good, was proved above, n.
524; hence it is evident what is meant by imputation: but if by
imputation is meant the tranference of good into any one that is in
evil, it is a frivolous term, because any such transference is
impossible, as was also proved above, in 525. In the world, merits may
as it were be transferred by men; that is, good may be done to children
for the sake of their parents, or to the friends of any client out of
favor; but the good of merit cannot be inscribed on their souls, but
only be externally adjoined. The like is not possible with men as to
their spiritual life: this, as was shewn above, must be implanted; and
if it is not implanted by a life according to the Lord's precepts, as
above-mentioned, a man remains in the evil in which he was born. Before
such implantation, it is impossible for any good to reach him, or if it
reaches him, it is instantly struck back and rebounds like an elastic
ball falling upon a rock, or it is absorbed like a diamond thrown into a
bog. A man not reformed as to the Spirit, is like a panther or an owl,
and may be compared to a bramble and a nettle; but a man regenerated is
like a sheep or a dove, and may be compared to an olive and a vine.
Consider, I pray, if you are so disposed, how can a man-panther be
changed into a man-sheep, or an owl into a dove, or a bramble into an
olive, or a nettle into a vine, by any imputation, if by it is meant
transference? In order that such a change may be effected is it not
necessary that the ferine principle of the panther and the owl, or the
noxious principle of the bramble and the nettle, be first taken away,
and thereby the truly human and innocent principle be implanted? How
this is effected, the Lord also teaches in John, chap. xv. 1-7.
527. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITY
OF HIS WILL AND HIS UNDERSTANDING. It is well known that there are two
principles which make a man's life, the will and the understanding; and
that all things which a man does, are done from his will and his
understanding; and that without these acting principles he would have
neither action nor speech other than as a machine; hence it is evident,
that such as are a man's will and understanding, such is the man; and
further, that a man's action in itself is such as is the affection of
his will which produces it, and that a man's conversation in itself is
such as is the thought of his understanding which produces it: wherefore
several men may act and speak alike, and yet they act and speak
differently: one from a depraved will and thought, the other from an
upright will and thought. From these considerations it is evident that
by the deeds or works according to which every one will be judged, are
meant the will and the understanding; consequently that evil works means
the works of an evil will, whatever has been their appearance in
externals, and that good works mean the works of a good will, although
in externals they have appeared like the works done by an evil man. All
things which are done from a man's interior will, are done from purpose,
since that will proposes to itself what it acts by its intention; and
all things which are done from the understanding, are done from
confirmation, since the understanding confirms. From these
considerations it may appear, that evil or good is imputed to every one
according to the quality of his will therein, and of his understanding
concerning them. These observations I am allowed to confirm by the
following relation: In the spiritual world I have met several who in the
natural world had lived like others, being sumptuous in their dress,
giving costly entertainments, frequenting the exhibitions of the stage,
jesting loosely on love topics, with other similar practices; and yet
the angels accounted those things as evils of sin to some, and not to
others, declaring the latter guiltless, and the former guilty. Being
questioned why they did so, when all had done alike, they replied that
they regard all from their purpose, intention, or end, and distinguish
accordingly; and that therefore they excuse or condemn those whom the
end either excuses or condemns, since an end of good influences all in
heaven, and an end of evil all in hell.
528. To the above I will add the following observation: it is said in
the church that no one can fulfil the law, and the less so, because he
that offends against one precept of the decalogue, offends against all:
but this form of speaking is not such as it sounds; for it is to be
understood thus, that he who, from purpose or confirmation, acts against
one precept, acts against the rest; since to act so from purpose or
confirmation is to deny that it is a sin; and he who denies that it is a
sin, makes nothing of acting against the rest of the precepts. Who does
not know, that he that is an adulterer is not on that account a
murderer, a thief, and a false witness, or wishes to be so? But he that
is a determined and confirmed adulterer makes no account of anything
respecting religion, thus neither does he make any account of murder,
theft, and false witness; and he abstains from these evils, not because
they are sins, but because he is afraid of the law and of the loss of
reputation. That determined and confirmed adulterers make no account of
the holy things of the church and religion, may be seen above, n.
490-493, and in the two MEMORABLE RELATIONS, n. 500, 521, 522: it is a
similar case, if any one, from purpose or confirmation, acts against any
other precept of the decalogue; he also acts against the rest because he
does not regard anything as sin.
529. The case is similar with those who are principled in good from the
Lord: if these from will and understanding, or from purpose and
confirmation, abstain from any one evil because it is a sin, they
abstain from all evil, and the more so still if they abstain from
several; for as soon as any one, from purpose or confirmation, abstains
from any evil because it is a sin, he is kept by the Lord in the purpose
of abstaining from the rest: wherefore, if unwittingly, or from any
prevailing bodily concupiscence, he does evil, still this is not imputed
to him, because he did not purpose it to himself, and does not confirm
it with himself. A man comes into this purpose, if once or twice in a
year he examines himself, and repents of the evils which he discovers in
himself: it is otherwise with him who never examines himself. From these
considerations it evidently appears to whom sin is not imputed, and to
whom it is.
530. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERY ONE;--not according to
his deeds, such as they appear externally before men, nor either such as
they appear before a judge, but such as they appear internally before
the Lord, and from him before the angels, which is according to the
quality of a man's will and of his understanding therein. Various
circumstances exist in the world which mitigate and excuse crimes, also
which aggravate and charge them upon the perpetrator: nevertheless,
imputations after death take place, not according to the external
circumstances of the deed, but according to the internal circumstances
of the mind; and these are viewed according to the state of the church
with every one: as for example, a man impious in will and understanding,
that is, who has no fear of God or love of his neighbour, and
consequently no reverence for any sanctity of the church,--he, after
death, becomes guilty of all the crimes which he did in the body; nor is
there any remembrance of his good actions, since his heart, from whence
as from a fountain those things flowed, was averse from heaven, and
turned to hell; and deeds flow from the place of the habitation of every
one's heart. In order that this may be understood, I will mention an
arcanum: Heaven is distinguished into innumerable societies, and so is
hell, from an opposite principle; and the mind of every man, according
to his will and consequent understanding, actually dwells in one
society, and intends and thinks like those who compose the society. If
the mind be in any society of heaven, it then intends and thinks like
those who compose that society; if it be in any society of hell, it
intends and thinks like those who are in the same society; but so long
as a man lives in the world, so long he wanders from one society to
another, according to the changes of the affections of his will and of
the consequent thoughts of his mind: but after death his wanderings are
collected into one, and a place is accordingly allotted him, in hell if
he is evil, in heaven if he is good. Now since all in hell are
influenced by a will of evil, all there are viewed from that will; and
since all in heaven are influenced by will of good, all there are viewed
from that will; wherefore imputations after death take place according
to the quality of every one's will and understanding. The case is
similar with adulteries, whether they be fornications, whoredoms,
concubinages, or adulteries; for those things are imputed to every one,
not according to the deeds themselves, but according to the state of the
mind in the deeds; for deeds follow the body into the tomb, whereas the
mind rises again.
531. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONE. There are
marriages in which conjugial love does not appear, and yet is: and there
are marriages in which conjugial love appears and yet is not: there are
several causes in both cases, which may be known in part from what was
related concerning love truly conjugial, n. 57-73; concerning the cause
of colds and separations, n. 234-260; and concerning the causes of
apparent love and friendship in marriages, n. 271-292: but external
appearances decide nothing concerning imputation; the only thing which
decides is the conjugial principle, which abides in every one's will,
and is guarded, in whatever state of marriage a man is. The conjugial
principle is like a scale, in which that love is weighed; for the
conjugial principle of one man with one wife is the storehouse of human
life, and the reservoir of the Christian religion, as was shewn above,
n. 457, 458; and this being the case, it is possible that that love may
exist with one married partner, and not at the same time with the other;
and that it may lie deeper hid than that the man (_homo_) himself can
observe any thing concerning it; and also it may be inscribed in a
successive progress of the life. The reason of this is, because that
love in its progress accompanies religion, and religion, as it is the
marriage of the Lord and the church, is the beginning and inoculation of
that love; wherefore conjugial love is imputed to every one after death
according to his spiritual rational life; and for him to whom that love
is imputed, a marriage in heaven is provided after his decease, whatever
has been his marriage in the world. From these considerations then
results this short concluding observation, that no inference is to be
drawn concerning any one, from appearances of marriages or of
adulteries, whereby to decide that he has conjugial love, or not;
wherefore _Judge not, lest ye be condemned_. Matt. vii. 1.
* * * * *
532. To the above I will add the following MEMORABLE RELATION. I was
once raised, as to my spirit, into one of the societies of the angelic
heaven; and instantly some of the wise men of the society came to me,
and said, "What news from the earth?" I replied, "This is new; the Lord
has revealed arcana which in point of excellence surpass all the arcana
heretofore revealed since the beginning of the church." They asked,
"What are they?" I said, "The following: 1. That in every part of the
Word there is a spiritual sense corresponding to the natural sense; and
that by means of the former sense the men of the church have conjunction
with the Lord and consociation with angels; and that the sanctity of the
Word resides therein. 2. That the correspondences are discovered of
which the spiritual sense of the Word consists." The angels asked, "Have
the inhabitants of the earth had no previous knowledge respecting
correspondences?" I said, "None at all;" and that the doctrine of
correspondences had been concealed for some thousands of years, ever
since the time of Job; and that with those who lived at that time, and
before it, the science of correspondences was their chief science,
whence they derived wisdom, because they derived knowledge respecting
the spiritual things of heaven and the church; but that this science, on
account of its being made idolatrous, was so extirpated and destroyed by
the divine providence of the Lord that no visible traces of it were left
remaining; that nevertheless at this time it has been again discovered
by the Lord, in order that the men of the church may have conjunction
with him, and consociation with the angels; which purposes are effected
by the Word, in which all things are correspondences. The angels
rejoiced exceedingly to hear that it has pleased the Lord to reveal this
great arcanum, which had lain so deeply hid for some thousands of years;
and they said it was done in order that the Christian church, which is
founded on the Word, and is now at its end, may again revive and draw
breath through heaven from the Lord. They inquired whether by that
science it is at this day discovered what are signified by baptism and
the holy supper, which have heretofore given birth to so many various
conjectures about their true meaning. I replied, that it is. 3. I said
further, that a revelation has been made at this day by the Lord
concerning the life of man after death? The angels said, "What
concerning the life after death? Who does not know that a man lives
after death?" I replied, "They know it, and they do not know it: they
say that it is not the man that lives after death, but his soul, and
that this lives a spirit; and the idea they have of a spirit is as of
wind or ether, and that it does not live a man till after the day of the
last judgement, at which time the corporeal parts, which had been left
in the world, will be recollected and again fitted together into a body,
notwithstanding their having been eaten by worms, mice, and fish; and
that thus men will rise again." The angels said, "What a notion is this!
Who does not know that a man lives a man after death, with this
difference alone, that he then lives a spiritual man, and that a
spiritual man sees a spiritual man, as a material man sees a material
man, and that they know no distinction, except that they are in a more
perfect state?" 4. The angels inquired, "What do they know concerning
our world, and concerning heaven and hell?" I said, "Nothing at all; but
at this day it has been revealed by the Lord, what is the nature and
quality of the world in which angels and spirits live, thus what is the
quality of heaven and of hell; and further, that angels and spirits are
in conjunction with men; besides many wonderful things respecting them."
The angels were glad to hear that it has pleased the Lord to reveal such
things, that men may no longer be in doubt through ignorance respecting
their immortality. 5. I further said, that at this day it has been
revealed from the Lord, that in your world there is a sun, different
from that of our world, and that the sun of your world is pure love, and
the sun of our world is pure fire; and that on this account, whatever
proceeds from your sun, since it is pure love, partakes of life, and
whatever proceeds from our sun, since it is pure fire, does not partake
of life; and that hence is the difference between spiritual and natural,
which difference, heretofore unknown, has been also revealed: hereby
also is made known the source of the light which enlightens the human
understanding with wisdom, and the source of the heat which kindles the
human will with heat. 6. It has been further discovered, that there are
three degrees of life, and that hence there are three heavens; and that
the human mind is distinguished into those degrees, and that hence man
(_homo_) corresponds to the three heavens. The angels said, "Did not
they know this heretofore?" I answered, "They were acquainted with a
distinction of degrees in relation to greater and less, but not in
relation to prior and posterior." 7. The angels inquired whether any
other things have been revealed? I replied "Several; namely, concerning
the last judgement: concerning the Lord, that he is God of heaven and
earth; that God is one both in person and essence, in whom there is a
divine trinity; and that he is the Lord: also concerning the new church
to be established by him, and concerning the doctrine of that church;
concerning the sanctity of the sacred scripture; that the Apocalypse
also has been revealed, which could not be revealed even as to a single
verse except by the Lord; moreover concerning the inhabitants of the
planets, and the earths in the universe; besides several memorable and
wonderful relations from the spiritual world, whereby several things
relating to wisdom have been revealed from heaven."
533. The angels were exceedingly rejoiced at this information; but they
perceived that I was sorrowful, and asked the cause of my sorrow. I
said, because the above arcana, at this day revealed by the Lord,
although in excellence and worth exceeding all the knowledges heretofore
published, are yet considered on earth as of no value. The angels
wondered at this, and besought the Lord that they might be allowed to
look down into the world: they did so, and lo! mere darkness was
therein: and they were told, that those arcana should be written on a
paper, which should be let down to the earth, and they would see a
prodigy: and it was done so; and lo! the paper on which those arcana
were written, was let down from heaven, and in its progress, while it
was in the world of spirits, it shone as a bright star; but when it
descended into the natural world, the light disappeared, and it was
darkened in the degree to which it fell: and while it was let down by
the angels in companies consisting of men of learning and erudition,
both clergy and laity, there was heard a murmur from many, in which were
these expressions, "What have we here? Is it any thing or nothing? What
matters it whether we know these things or not? Are they not mere
creatures of the brain?" And it appeared as if some of them took the
paper and folded it, rolling and unrolling it with their fingers, that
they might deface the writing; and it appeared as if some tore it in
pieces, and some were desirous to trample it under their feet: but they
were prevented by the Lord from proceeding to such enormity, and charge
was given to the angels to draw it back and secure it: and as the angels
were affected with sadness, and thought with themselves how long this
was to be the case, it was said, _For a time, and times, and half a
time_, Rev. xii. 14.
534. After this I conversed with the angels, informing them that
somewhat further is revealed in the world by the Lord. They asked,
"What?" I said, "Concerning love truly conjugial and its heavenly
delights." The angels said, "Who does not know that the delights of
conjugial love exceed those of all other loves? and who cannot see, that
into some love are collected all the blessednesses, satisfactions, and
delights, which can possibly be conferred by the Lord, and that the
receptacle thereof is love truly conjugial, which is capable of
receiving and perceiving them fully and sensibly?" I replied, "They do
not know this, because they have not come to the Lord, and lived
according to his precepts, by shunning evils as sins and doing goods;
and love truly conjugial with its delights is solely from the Lord, and
is given to those who live according to his precepts; thus it is given
to those who are received into the Lord's new church, which is meant in
the Apocalypse by the New Jerusalem." To this I added, "I am in doubt
whether in the world at this day they are willing to believe that this
love in itself is a spiritual love, and hence grounded in religion,
because they entertain only a corporeal idea respecting it." Then they
said to me, "Write respecting it, and follow revelation; and afterwards
the book written respecting it shall be sent down from us out of heaven,
and we shall see whether the things contained in it are received; and at
the same time whether they are willing to acknowledge, that that love is
according to the state of religion with man, spiritual with the
spiritual, natural with the natural, and merely carnal with adulterers."
535. After this I heard an outrageous murmur from below, and at the same
time these words, "Do miracles; and we will believe you." And I asked,
"Are not the things above-mentioned miracles?" Answer was made, "They
are not." I again asked, "What miracles then do you mean?" And it was
said, "Disclose and reveal things to come; and we will have faith." But
I replied, "Such disclosures and revelation are not granted from heaven;
since in proportion as a man knows things to come, in the same
proportion his reason and understanding, together with his wisdom and
prudence, fall into an indolence of inexertion, grow torpid, and decay."
Again I asked, "What other miracles shall I do?" And a cry was made, "Do
such miracles as Moses did in Egypt." To this I answered, "Possibly you
may harden your hearts against them as Pharaoh and the Egyptians did."
And reply was made, "We will not." But again I said, "Assure me of a
certainty, that you will not dance about a golden calf and adore it, as
the posterity of Jacob did within a month after they had seen the whole
Mount Sinai on fire, and heard Jehovah himself speaking out of the fire,
thus after the greatest of all miracles;" (a golden calf in the
spiritual sense denotes the pleasure of the flesh;) and reply was made
from below, "We will not be like the posterity of Jacob." But at that
instant I heard it said to them from heaven, "If ye believe not Moses
and the prophets,--that is, the Word of the Lord, ye will not believe
from miracles, any more than the sons of Jacob did in the wilderness,
nor any more than they believed when they saw with their own eyes the
miracles done by the Lord himself, while he was in the world."
PART THE FIRST.
PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE,
ON MARRIAGES IN HEAVEN, n. 27-41.
A man lives a man after death, n. 28-31. In this case a male is a male,
and a female a female, n. 32, 33. Every one's peculiar love remains with
him after death, n. 34-36. The love of the sex especially remains; and
with those who go to heaven, which is the case with all who become
spiritual here on earth, conjugial love remains, n. 37, 38. These things
fully confirmed by ocular demonstration, n. 39. Consequently there are
marriages in heaven, n. 40. Spiritual nuptials are to be understood by
the Lord's words, "After the resurrection they are not given in
marriage," n. 41.
ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45-54.
The love of the sex remains with every man after death, according to its
interior quality; that is, such as it had been in his interior will and
thought in the world, n. 46, 47. Conjugial love in like manner remains
such as it has been anteriorly; that is, such as it had been in the
man's interior will and thought in the world, n. 48. Married partners
most commonly meet after death, know each other, again associate, and
for a time live together: this is the case in the first state, thus
while they are in externals as in the world, n. 47*. But successively,
as they put off their externals and enter into their internals, they
perceive what had been the quality of their love and inclination for
each other, and consequently whether they can live together or not, n.
48*. If they can live together, they remain married partners; but if
they cannot, they separate, sometimes the husband from the wife,
sometimes the wife from the husband, and sometimes each from the other,
n. 49. In this case there is given to the man a suitable wife, and to
the woman a suitable husband, n. 50. Married pairs enjoy similar
communications with each other as in the world, but more delightful and
blessed, yet without prolification; in the place of which they
experience spiritual prolification, which is that of love and wisdom, n.
51, 52. This is the case with those who go to heaven; but it is
otherwise with those who go to hell, n. 53, 54.
ON LOVE TRULY CONJUGIAL, n. 57-73.
There exists a love truly conjugial, which at this day is so rare, that
it is not known what is its quality, and scarcely that it exists, n. 58,
59. This love originates in the marriage of good and truth, n. 60, 61.
There is a correspondence of this love with the marriage of the Lord and
the church, n. 62, 63. This love, from its origin and correspondence, is
celestial, spiritual, holy, pure, and clean, above every other love
imparted by the Lord to the angels of heaven and the men of the church,
n. 64. It is also the foundation love of all celestial and spiritual
loves, and thence of all natural loves, n. 65-67. Into this love are
collected all joys and delights from first to last, n. 68, 69. None,
however, come into this love, and can remain in it, but those who
approach the Lord, and love the truths of the church, and practise its
goods, n. 70-72. This love was the love of loves with the ancients, who
lived in the golden, silver, and copper ages, n. 73.
ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND
TRUTH n. 83-102.
Good and truth are the universals of creation, and thence are in all
created things; but they are in created subjects according to the form
of each, n. 84-86. There is neither solitary good nor solitary truth;
but in all cases they are conjoined, n. 87. There is the truth of good,
and from this the good of truth; or truth grounded in good, and good
grounded in that truth; and in those two principles is implanted from
creation an inclination to join themselves together into a one, n. 88,
89. In the subjects of the animal kingdom, the truth of good, or truth
grounded in good, is male (or masculine); and the good of that truth, or
good grounded in that truth, is female (or feminine), n. 90, 91. From
the influx of the marriage of good and truth from the Lord, the love of
the sex and conjugial love are derived, n. 92, 93. The love of the sex
belongs to the external or natural man; and hence it is common to every
animal, n. 94. But conjugial love belongs to the internal or spiritual
man; and hence this love is peculiar to man, n. 95, 96. With man
conjugial love is in the love of the sex as a gem in its matrix, n. 97.
The love of the sex with man is not the origin of conjugial love, but
its first rudiment; thus it is like an external natural principle, in
which an internal spiritual principle is implanted, n. 98. During the
implantation of conjugial love, the love of the sex inverts itself, and
becomes the chaste love of the sex, n. 99. The male and the female were
created to be the essential form of the marriage of good and truth, n.
100. Married partners are that form in their inmost principles, and
thence in what is derived from those principles, in proportion as the
interiors of their minds are opened, n. 101, 102.
ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE, n.
The Lord in the Word is called the Bridegroom and Husband, and the
church the bride and wife; and the conjunction of the Lord with the
church, and the reciprocal conjunction of the church with the Lord, is
called a marriage, n. 117. The Lord is also called a Father, and the
church, a mother, n. 118, 119. The offspring derived from the Lord as a
husband and father, and from the church as a wife and mother, are all
spiritual; and in the spiritual sense of the Word are understood by sons
and daughters, brothers and sisters, sons-in-law and daughters-in-law,
and by other names of relations, n. 120. The spiritual offspring which
are born from the Lord's marriage with the church, are truths and goods;
truths, from which are derived understanding, perception, and all
thought; and goods, from which are derived love, charity, and all
affection, n. 121. From the marriage of good and truth, which proceeds
from the Lord in the way of influx, man receives truth, and the Lord
conjoins good thereto; and thus the church is formed by the Lord with
man, n. 122-124. The husband does not represent the Lord, and the wife
the church; because both together, the husband and the wife, constitute
the church, n. 125. Therefore there is not a correspondence of the
husband with the Lord, and of the wife with the church, in the marriages
of the angels in the heavens, and of men on earth, n. 126. But there is
a correspondence with conjugial love, semination, prolification, the
love of infants, and similar things which exist in marriages and are
derived from them, n. 127. The Word is the medium of conjunction,
because it is from the Lord, and thereby is the Lord, n. 128. The church
is from the Lord, and exists with those who come to him and live
according to his precepts, n. 129. Conjugial love is according to the
state of the church, because it is according to the state of wisdom with
man, n. 130. And as the church is from the Lord, conjugial love is also
from him, n. 131.
ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138-156.
The chaste principle and the non-chaste are predicated only of marriages
and of such things as relate to marriages, n. 139, 140. The chaste
principle is predicated only of monogamical marriages, or of the
marriage of one man with one wife, n. 141. The Christian conjugial
principle alone is chaste, n. 142. Love truly conjugial is essential
chastity, n. 143. All the delights of love truly conjugial, even the
ultimate, are chaste, n. 144. With those who are made spiritual by the
Lord, conjugial love is more and more purified and rendered chaste, n.
145, 146. The chastity of marriage exists by a total renunciation of
whoredoms from a principle of religion, n. 147-149. Chastity cannot be
predicated of infants, or of boys and girls, or of young men and maidens
before they feel in themselves a love of the sex, n. 150. Chastity
cannot be predicated of eunuchs so made, n. 151. Chastity cannot be
predicated of those who do not believe adulteries to be evils in regard
to religion; and still less of those who do not believe them to be
hurtful to society, n. 152. Chastity cannot be predicated of those who
abstain from adulteries only for various external reasons, n. 153.
Chastity cannot be predicated of those who believe marriages to be
unchaste, n. 154. Chastity cannot be predicated of those who have
renounced marriage by vows of perpetual celibacy, unless there be and
remain in them the love of a life truly conjugial, n. 155. A state of
marriage is to be preferred to a state of celibacy, n. 156.
ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE
LORD'S WORDS,--THEY ARE NO LONGER TWO BUT ONE FLESH, n. 156*-181.
From creation there is implanted in each sex a faculty and inclination,
whereby they are able and willing to be joined together as it were into
a one, n. 157. Conjugial love conjoins two souls, and thence two minds,
into a one, n. 158. The will of the wife conjoins itself with the
understanding of the man, and thence the understanding of the man with
the will of the wife, n. 159. The inclination to unite the man to
herself is constant and perpetual with the wife, but inconstant and
alternate with the man, n. 160. Conjunction is inspired into the man
from the wife according to her love, and is received by the man
according to his wisdom, n. 161. This conjunction is effected
successively from the first days of marriage; and with those who are
principled in love truly conjugial, it is effected more and more
thoroughly to eternity, n. 162. The conjunction of the wife with the
rational wisdom of the husband is effected from within, but with his
moral wisdom from without, n. 163-165. For the sake of this conjunction
as an end, the wife has a perception of the affections of her husband,
and also the utmost prudence in moderating them, n. 166. Wives conceal
this perception with themselves, and hide it from their husbands for
reasons of necessity, in order that conjugial love, friendship, and
confidence, and thereby the blessedness of dwelling together, and the
happiness of life may be secured, n. 167. This perception is the wisdom
of the wife, and is not communicable to the man; neither is the rational
wisdom of the man communicable to the wife, n. 168. The wife from a
principle of love is continually thinking about the man's inclination to
her, with the purpose of joining him to herself; it is otherwise with
the man, n. 169. The wife conjoins herself to the man by applications to
the desires of his will, n. 170. The wife is conjoined to her husband by
the sphere of her life flowing from the love of him, n. 171. The wife is
conjoined to the husband by the appropriation of the powers of his
virtue; which however is effected according to their mutual spiritual
love, n. 172. Thus the wife receives in herself the image of her
husband, and thence perceives, sees, and is sensible of his affections,
n. 173. There are duties proper to the husband, and others proper to the
wife; and the wife cannot enter into the duties proper to the husband,
nor the husband into the duties proper to the wife, so as to perform
them aright, n. 174, 175. These duties also, according to mutual aid,
conjoin the two into a one, and at the same time constitute one house,
n. 176. Married partners, according to these conjunctions, become one
man more and more, n. 177. Those who are principled in love truly
conjugial, are sensible of their being a united man, as it were one
flesh, n. 178. Love truly conjugial, considered in itself, is a union of
souls, a conjunction of minds, and an endeavour towards conjunction in
the bosoms, and thence in the body, n. 179. The states of this love are
innocence, peace, tranquillity, inmost friendship, full confidence, and
a mutual desire of mind and heart to do every good to each other; and
the states derived from these are blessedness, satisfaction, delight,
and pleasure; and from the eternal enjoyment of these is derived
heavenly felicity, n. 180. These things can only exist in the marriage
of one man with one wife, n. 181.
ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN
BY MARRIAGE, n. 184-206
The state of a man's life, from infancy even to the end of his life, and
afterwards to eternity, is continually changing, n. 185. In like manner
a man's internal form, which is that of his spirit, is continually
changing n. 186. These changes differ in the case of men and of women;
since men from creation are forms of knowledge, intelligence, and
wisdom, and women are forms of the love of those principles as existing
with men, n. 187. With men there is an elevation of the mind into
superior light, and with women an elevation of the mind into superior
heat; and the woman is made sensible of the delights of her heat in the
man's light, n. 188, 189. With both men and women, the states of life
before marriage are different from what they are afterwards, n. 190.
With married partners the states of life after marriage are changed, and
succeed each other according to the conjunctions of their minds by
conjugial love, n. 191. Marriage also induces other forms in the souls
and minds of married partners, n. 192. The woman is actually formed into
a wife, according to the description in the book of creation, n. 193.
This formation is effected on the part of the wife by secret means: and
this is meant by the woman's being created while the man slept, n. 194.
This formation on the part of the wife, is effected by the conjunction
of her own will with the internal will of the man, n. 195. The end
herein is, that the will of both may become one, and that thus both may
become one man, n. 196. This formation (on the part of the wife) is
effected by an appropriation of the affections of the husband, n. 197.
This formation (on the part of the wife) is effected by a reception of
the propagations of the soul of the husband, with the delight arising
from her desire to be the love of her husband's wisdom, n. 198. Thus a
maiden is formed into a wife, and a youth into a husband, n. 199. In the
marriage of one man with one wife, between whom there exists love truly
conjugial, the wife becomes more and more a wife, and the husband more
and more a husband, n. 200. Thus also their forms are successively
perfected and ennobled from within, n. 201. Children born of parents who
are principled in love truly conjugial, derive from them the conjugial
principle of good and truth, whence they have an inclination and
faculty, if sons, to perceive the things relating to wisdom; and if
daughters, to love those things which wisdom teaches, n. 202-205. The
reason of this is, because the soul of the offspring is from the father,
and its clothing from the mother, n. 206.
UNIVERSALS RESPECTING MARRIAGES, n. 209-230.
The sense proper to conjugial love is the sense of touch, n. 210. With
those who are in love truly conjugial, the faculty of growing wise
increases; but with those who are not, it decreases, n. 211, 212. With
those who are in love truly conjugial, the happiness of dwelling
together increases; but with those who are not, it decreases, n. 213.
With those who are in love truly conjugial, conjunction of minds
increases, and therewith friendship; but with those who are not, they
both decrease, n. 214. Those who are in love truly conjugial,
continually desire to be one man; but those who are not in conjugial
love, desire to be two, n. 215. Those who are in love truly conjugial,
in marriage have respect to what is eternal; but with those who are not,
the case is reversed, n. 216. Conjugial love resides with chaste wives;
but still their love depends on the husbands, n. 216*. Wives love the
bonds of marriage, if the men do, n. 217. The intelligence of women is
in itself modest, elegant, pacific, yielding, soft, tender; but the
intelligence of men is in itself grave, harsh, hard, daring, fond of
licentiousness, n. 218. Wives are in no excitation as men are; but they
have a state of preparation for reception, n. 219. Men have abundant
store according to the love of propagating the truths of wisdom, and to
the love of doing uses, n. 220. Determination is in the good pleasure of
the husband, n. 221. The conjugial sphere flows from the Lord through
heaven into everything in the universe, even to its ultimates, n. 222.
This sphere is received by the female sex, and through that is
transferred to the male sex, n. 223. Where there is love truly
conjugial, this sphere is received by the wife, and only through her by
the husband, n. 224. Where there is love not conjugial, this sphere is
received indeed by the wife, but not by the husband through her, n. 225.
Love truly conjugial may exist with one of the married partners, and not
at the same time with the other, n. 226. There are various similitudes
and dissimilitudes, both internal and external, with married partners,
n. 227. Various similitudes can be conjoined, but not with
dissimilitudes, n. 228. The Lord provides similitudes for those who
desire love truly conjugial, and if not on earth he yet provides them in
heaven, n. 229. A man, according to the deficiency and loss of conjugial
love, approaches to the nature of a beast, n. 230.
ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, n.
There are spiritual heat and spiritual cold; and spiritual heat is love,
and spiritual cold is the privation thereof, n. 235. Spiritual cold in
marriages is a disunion of souls and a disjunction of minds, whence come
indifference, discord, contempt, disdain, and aversion; from which, in
several cases, at length comes separation as to bed, chamber, and house,
n. 236. There are several successive causes of cold, some internal, some
external, and some accidental, n. 237. Internal causes of cold are from
religion, n. 238, 239. Of internal causes of cold the first is the
rejection of religion by each of the parties, n. 240. Of internal causes
of cold the second is that one of the parties has religion and not the
other, n. 241. Of internal causes of cold the third is, that one of the
parties is of one religion and the other of another, n. 242. Of internal
causes of cold the fourth is, the falsity of the religion, n. 243. With
many, the above-mentioned are causes of internal cold, but not at the
same time of external, n. 244, 245. There are also several external
causes of cold, the first of which is dissimilitude of minds and manner,
n. 246. Of external causes of cold the second is, that conjugial love is
believed to be the same as adulterous love, only that the latter is not
allowed by law, but the former is, n. 247. Of external causes of cold
the third is, a striving for preeminence between married partners, n.
248. Of external causes of cold the fourth is, a want of determination
to any employment or business, whence comes wandering passion, n. 249.
Of external causes of cold the fifth is, inequality of external rank and
condition, n. 250. There are also causes of separation, n. 251. The
first cause of legitimate separation is a vitiated state of mind, n.
252. The second cause of legitimate separation is a vitiated state of
body, n. 253. The third cause of legitimate separation is impotence
before marriage, n. 254. Adultery is the cause of divorce, n. 255. There
are also several accidental causes of cold; the first of which is, that
enjoyment is common (or cheap), because continually allowed, n. 256. Of
accidental causes of cold the second is, that living with a married
partner, from a covenant and contract, seems forced and not free, n.
257. Of accidental causes of cold the third is, affirmation on the part
of the wife, and her talking incessantly about love, n. 258. Of
accidental causes of cold the fourth is, the man's continually thinking
that his wife is willing, and on the other hand, the wife's thinking
that the man is not willing, n. 259. As cold is in the mind, it is also
in the body; and according to the increase of that cold, the externals
also of the body are closed, n. 260.
ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES, n.
In the natural world almost all are capable of being joined together as
to external, but not as to internal affections, if these disagree and
are apparent, n. 272. In the spiritual world all are conjoined according
to internal, but not according to external affections, unless these act
in unity with the internal, n. 273. It is the external affections,
according to which matrimony is generally contracted in the world, n.
274. But in case they are not influenced by internal affections which
conjoin minds, the bonds of matrimony are loosed in the house, n. 275.
Nevertheless those bonds must continue in the world till the decease of
one of the parties, n. 276. In cases of matrimony, in which the internal
affections do not conjoin, there are external affections, which assume a
semblance of the internal, and tend to consociate, n. 277. Thence come
apparent love, friendship, and favor between married partners, n. 278.
These appearances are assumed conjugial semblances, and they are
commendable, because useful and necessary, n. 279. These assumed
conjugial semblances, in the case of a spiritual man conjoined to a
natural, are founded in justice and judgement, n. 280. For various
reasons, these assumed conjugial semblances with natural men are founded
in prudence, n. 281. They are for the sake of amendment and
accommodation, n. 282. They are for the sake of preserving order in
domestic affairs, and for the sake of mutual aid, n. 283. They are for
the sake of unanimity in the care of infants and the education of
children, n. 284. They are for the sake of peace in the house, n. 285.
They are for the sake of reputation out of the house, n. 286. They are
for the sake of various favors expected from the married partner, or
from his or her relations, and thus from the fear of losing such favors,
n. 287. They are for the sake of having blemishes excused, and thereby
of avoiding disgrace, n. 288. They are for the sake of reconciliations,
n. 289. In case favor does not cease with the wife, when faculty ceases
with the man, there may exist a friendship resembling conjugial
friendship when the parties grow old, n. 290. There are various species
of apparent love and friendship between married partners, one of whom is
brought under the yoke, and therefore is subject to the other, n. 291.
In the world there are infernal marriages between persons who interiorly
are the most inveterate enemies, and exteriorly are as the closest
friends, n. 292.
ON BETROTHINGS AND NUPTIALS, n. 295-314.
The right of choice belongs to the man, and not to the woman, n. 296.
The man ought to court and intreat the woman respecting marriage with
him, and not the woman the man, n. 297. The woman ought to consult her
parents, or those who are in the place of parents, and then deliberate
with herself before she consents, n. 298, 299. After a declaration of
consent, pledges are to be given, n. 300. Consent is to be secured and
established by solemn betrothing, n. 301. By betrothing, each party is
prepared for conjugial love, n. 302. By betrothing, the mind of the one
is united to the mind of the other, so as to effect a marriage of the
spirit previous to a marriage of the body, n. 303. This is the case with
those who think chastely of marriages; but it is otherwise with those
who think unchastely of them, n. 304. Within the time of betrothing it
is not allowable to be connected corporeally, n. 305. When the time of
betrothing is completed, the nuptials ought to take place, n. 306.
Previous to the celebration of the nuptials, the conjugial covenant is
to be ratified in the presence of witnesses, n. 307. Marriage is to be
consecrated by a priest, n. 308. The nuptials are to be celebrated with
festivity, n. 309. After the nuptials, the marriage of the spirit is
made also the marriage of the body, and thereby a full marriage, n. 310.
Such is the order of conjugial love with its modes, from its first heat
to its first torch, n. 311. Conjugial love precipitated without order
and the modes thereof, burns up the marrows, and is consumed, n. 312.
The states of the minds of each of the parties proceeding in successive
order, flow into the state of marriage; nevertheless in one manner with
the spiritual and in another with the natural, n. 313. There are
successive and simultaneous order, and the latter is from the former and
according to it, n. 314.
ON REPEATED MARRIAGES, n. 317-355.
After the death of a married partner, again to contract wedlock, depends
on the preceding conjugial love, n. 318. After the death of a married
partner, again to contract wedlock, depends also on the state of
marriage in which the parties had lived, n. 319. With those who have not
been in love truly conjugial, there is no obstacle or hindrance to their
again contracting wedlock, n. 320. Those who had lived together in love
truly conjugial, are unwilling to marry again, except for reasons
separate from conjugial love, n. 321. The state of a marriage of a youth
with a maiden differs from that of a youth with a widow, n. 322. Also
the state of marriage of a widower with a maiden differs from that of a
widower with a widow, n. 323. The varieties and diversities of these
marriages, as to love and its attributes, are innumerable, n. 324. The
state of a widow is more grievous that that of a widower n. 325.
ON POLYGAMY, n. 332-352.
Love truly conjugial can only exist with one wife, consequently neither
can friendship, confidence, ability truly conjugial, and such a
conjunction of minds that two may be one flesh, n. 333, 334. Thus
celestial blessedness, spiritual satisfactions, and natural delights,
which from the beginning were provided for those who are in love truly
conjugial, can only exist with one wife, n. 335. All those things can
only exist from the Lord alone; and they do not exist with any but those
who come to him alone, and live according to his commandments, n. 336.
Consequently love truly conjugial with its felicities can only exist
with those who are of the Christian church, n. 337. Therefore a
Christian is not allowed to marry more than one wife, n. 338. If a
Christian marries several wives, he commits not only natural but also
spiritual adultery, n. 339. The Israelitish nation was permitted to
marry several wives, because they had not the Christian church, and
consequently love truly conjugial could not exist with them, n. 340. At
this day the Mahometans are permitted to marry several wives, because
they do not acknowledge the Lord Jesus Christ to be one with Jehovah the
Father, and thereby to be the God of heaven and earth, and hence cannot
receive love truly conjugial, n. 341. The Mahometan heaven is out of the
Christian heaven, and is divided into two heavens, the inferior and the
superior; and only those are elevated into their superior heaven, who
renounce concubines, and live with one wife, and acknowledge our Lord as
equal to God the Father, to whom is given dominion over heaven and
earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial
chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A
polygamist, so long as he remains such, cannot become spiritual, n. 347.
Polygamy is not sin with those who live in it from a religious notion,
n. 348. Polygamy is not sin with those who are in ignorance respecting
the Lord, n. 349, 350. Of these, although polygamists, such are saved as
acknowledge a God, and from a religious notion live according to the
civil laws of justice, n. 351. But none either of the latter or of the
former can be associated with the angels in the Christian heavens, n.
ON JEALOUSY, n. 357-379.
Zeal considered in itself is like the ardent fire of love, n. 358. The
burning or flame of that love, which is zeal, is a spiritual burning or
flame, arising from an infestation and assault of the love, n. 356-361.
The quality of a man's zeal is according to the quality of his love;
thus it differs according as the love is good or evil, n. 362. The zeal
of a good love and the zeal of an evil love, are alike in externals, but
altogether different in internals, n. 363, 364. The zeal of a good love
in its internals contains a hidden store of love and friendship: but the
zeal of an evil love in its internals contains a hidden store of hatred
and revenge, n. 365, 366. The zeal of conjugial love is called jealousy,
n. 367. Jealousy is like an ardent fire against those who infest love
exercised towards a married partner, and like a terrible fear for the
loss of that love, n. 368. There is spiritual jealousy with monogamists,
and natural with polygamists, n. 369, 370. Jealousy with those married
partners who tenderly love each other, is a just grief grounded in sound
reason, lest conjugial love should be divided, and should thereby
perish, n. 371, 372. Jealousy, with married partners who do not love
each other, is grounded in several causes; arising in some instances
from various mental weaknesses, n. 373-375. In some instances there is
not any jealousy; and this also from various causes, n. 376. There is a
jealousy also in regard to concubines, but not such as in regard to
wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378.
The jealousy of men and husbands is different from that of women and
wives, n. 379.
ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n.
Two universal spheres proceed from the Lord to preserve the universe in
its created state; of which the one is the sphere of procreating, and
the other the sphere of protecting the things procreated, n. 386. These
two universal spheres make a one with the sphere of conjugial love and
the sphere of the love of infants, n. 387. These two spheres universally
and singularly flow into all things of heaven and all things of the
world, from first to last, n. 388-390. The sphere of the love of infants
is a sphere of protection and support of those who cannot protect and
support themselves, n. 391. This sphere affects both the evil and the
good, and disposes every one to love, protect, and support his offspring
from his own love, n. 392. This sphere principally affects the female
sex, thus mothers; and the male sex, or fathers, by derivation from
them, n. 393. This sphere is also a sphere of innocence and peace (from
the Lord,) n. 394. The sphere of innocence flows into infants, and
through them into the parents, and affects them, n. 395. It also flows
into the souls of the parents, and unites with the same sphere with the
infants; and it is principally insinuated by means of the touch, n. 396,
397. In the degree in which innocence retires from infants, affection
and conjunction also abate, and this successively, even to separation,
n. 398. A state of rational innocence and peace with parents towards
infants, is grounded in the circumstance, that they know nothing and can
do nothing from themselves, but from others, especially from the father
and mother; and this state successively retires, in proportion as they
know and have ability from themselves, and not from others, n. 399. The
sphere of the love of procreating advances in order from the end through
causes into effects, and makes periods; whereby creation is preserved in
the state foreseen and provided for, n. 400, 401. The love of infants
descends, and does not ascend, n. 402. Wives have one state of love
before conception, and another state after, even to the birth, n. 403.
With parents conjugial love is conjoined with the love of infants by
spiritual causes, and thence by natural, n. 404. The love of infants and
children is different with spiritual married partners from what it is
with natural, n. 405-407. With the spiritual, that love is from what is
interior or prior, but with the natural, from what is exterior or
posterior, n. 408. In consequence hereof that love prevails with married
partners who mutually love each other, and also with those who do not at
all love each other, n. 409. The love of infants remains after death,
especially with women, n. 410. Infants are educated under the Lord's
auspices by such women, and grow in stature and intelligence as in the
world, n. 411, 412. It is there provided by the Lord, that with those
infants the innocence of infancy becomes the innocence of wisdom, (and
thus they become angels) n. 413, 414.
PART THE SECOND.
PRELIMINARY NOTE BY THE EDITOR.
ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443.
It is not known what adulterous love is, unless it be known what
conjugial love is, n. 424. Adulterous love is opposed to conjugial love,
n. 425. Adulterous love is opposed to conjugial love, as the natural man
viewed in himself is opposed to the spiritual man, n. 426. Adulterous
love is opposed to conjugial love, as the connubial connection of what
is evil and false is opposed to the marriage of good and truth, n. 427,
428. Hence adulterous love is opposed to conjugial love as hell is to
heaven, n. 429. The impurity of hell is from adulterous love, and the
purity of heaven from conjugial love, n. 430. In the church, the
impurity and the purity are similarly circumstanced, n. 431. Adulterous
love more and more makes a man (_homo_) not a man (_homo_), and a man
(_vir_) not a man (_vir_); and conjugial love makes a man (_homo_) more
and more a man (_homo_) and a man (_vir_), n. 432, 433. There are a
sphere of adulterous love and a sphere of conjugial love, n. 434. The
sphere of adulterous love ascends from hell, and the sphere of conjugial
love descends from heaven, n. 435. In each world those two spheres meet,
but do not unite, n. 436. Between those two spheres there is an
equilibrium, and man is in it, n. 437. A man can turn himself to
whichever sphere he pleases; but so far as he turns himself to the one,
so far he turns himself from the other, n. 438. Each sphere brings with
it delights, n. 439. The delights of adulterous love commence from the
flesh, and are of the flesh even in the spirit; but the delights of
conjugial love commence in the spirit, and are of the spirit even in the
flesh, n. 440, 441, The delights of adulterous love are the pleasures of
insanity; but the delights of conjugial love are the delights of wisdom,
n. 442, 443.
ON FORNICATION, n. 444*-460.
Fornication is of the love of the sex, n. 445. The love of the sex, from
which fornication is derived, commences when a youth begins to think and
act from his own understanding, and his voice to be masculine, n. 446.
Fornication is of the natural man, n. 447. Fornication is lust, but not
the lust of adultery, n. 448, 449. With some men, the love of the sex
cannot without hurt be totally checked from going forth into
fornication, n. 450. Therefore in populous cities public stews are
tolerated, n. 451. Fornication is light, so far as it looks to conjugial
love, and gives this love the preference, n. 452. The lust of
fornication is grievous, so far as it looks to adultery, n. 453. The
lust of fornication is more grievous as it verges to the desire of
varieties and of defloration, n. 454. The sphere of the lust of
fornication, such as it is in the beginning, is a middle sphere between
the sphere of adulterous love and the sphere of conjugial love, and
makes an equilibrium, n. 455. Care is to be taken, lest by immoderate
and inordinate fornications conjugial love be destroyed, n. 456.
Inasmuch as the conjugial principle of one man with one wife is the
jewel of human life, and the reservoir of the Christian religion, n.
457, 458. With those who, from various reasons, cannot as yet enter into
marriage, and from their passion for the sex, cannot moderate their
lusts, this conjugial principle may be preserved, if the vague love of
the sex be confined to one mistress, n. 459. Keeping a mistress is
preferable to vague amours, provided only one be kept, and she be
neither a maiden nor a married woman, and the love of the mistress be
kept separate from conjugial love, n. 460.
ON CONCUBINAGE, n. 462-476.
There are two kinds of concubinage, which differ exceedingly from each
other, the one conjointly with a wife, the other apart from a wife, n.
463. Concubinage conjointly with a wife, is altogether unlawful for
Christians, and detestable, n. 464. It is polygamy, which has been
condemned, and is to be condemned by the Christian world, n. 465. It is
an adultery whereby the conjugial principle, which is the most precious
jewel of the Christian life, is destroyed, n. 466. Concubinage apart
from a wife, when it is engaged in from causes legitimate, just, and
truly excusatory, is not unlawful, n. 467. The legitimate causes of this
concubinage are the legitimate causes of divorce, while the wife is
nevertheless retained at home, n. 468, 469. The just causes of this
concubinage are the just causes of separation from the bed, n. 470. Of
the excusatory causes of this concubinage some are real and some not, n.
471. The really excusatory causes are such as are grounded in what is
just, n. 472, 473. The excusatory causes which are not real are such as
are not grounded in what is just, although in the appearance of what is
just, n. 474. Those who, from causes legitimate, just, and really
excusatory, are engaged in this concubinage, may at the same time be
principled in conjugial love, n. 475. While this concubinage continues,
actual connection with a wife is not allowable, n. 476.
ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499.
There are three genera of adulteries,--simple, duplicate, and
triplicate, n. 479. Simple adultery is that of an unmarried man with
another's wife, or of an unmarried woman with another's husband, n. 480,
481. Duplicate adultery is that of a husband with another's wife, or of
a wife with another's husband, n. 482, 483. Triplicate adultery is with
relations by blood, n. 484. There are four degrees of adulteries,
according to which they have their predications, their charges of blame,
and after death their imputation, n. 485. Adulteries of the first degree
are adulteries of ignorance, which are committed by those who cannot as
yet, or cannot at all, consult the understanding, and thence check them,
n. 486. In such cases adulteries are mild, n. 487. Adulteries of the
second degree are adulteries of lust, which are committed by those who
indeed are able to consult the understanding, but from accidental causes
at the moment are not able, n. 488. Adulteries committed by such persons
are imputatory, according as the understanding afterwards favors them or
not, n. 489. Adulteries of the third degree are adulteries of the
reason, which are committed by those who with the understanding confirm
themselves in the persuasion that they are not evils of sin, n. 490. The
adulteries committed by such persons are grievous, and are imputed to
them according to confirmations, n. 491. Adulteries of the fourth degree
are adulteries of the will, which are committed by those who make them
lawful and pleasing, and who do not think them of importance enough to
consult the understanding respecting them, n. 492. The adulteries
committed by these persons are exceedingly grievous, and are imputed to
them as evils of purpose, and remain in them as guilt, n. 493.
Adulteries of the third and fourth degree are evils of sin, according to
the quantity and quality of understanding and will in them, whether they
are actually committed or not, n. 494. Adulteries grounded in purpose of
the will, and adulteries grounded in confirmation of the understanding,
render men natural, sensual, and corporeal, n. 495, 496. And this to
such a degree, that at length they reject from themselves all things of
the church and of religion, n. 497. Nevertheless they have the powers of
human rationality like other men, n. 498. But they use that rationality
while they are in externals, but abuse it while they are in externals,
ON THE LUST OF DEFLORATION, n. 501-505.
The state of a virgin or undeflowered woman before and after marriage,
n. 502. Virginity is the crown of chastity and the certificate of
conjugial love, n. 503. Defloration, without a view to marriage as an
end, is the villany of a robber, n. 504. The lot of those who have
confirmed themselves in the persuasion that the lust of defloration is
not an evil of sin, after death is grievous, n. 505.
ON THE LUST OF VARIETIES, n. 506-510.
By the lust of varieties is meant the entirely dissolute lust of
adultery, n. 507. That lust is love, and at the same time loathing, in
regard to the sex, n. 508. The lot of those (who have been addicted to
that lust) after death is miserable, since they have not the inmost
principle of life, n. 510.
ON THE LUST OF VIOLATION, n. 511, 512.
ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514.
ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL
MARRIAGE, n. 515-520.
ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531.
The evil in which every one is principled, is imputed to him after
death; and so also the good, n. 524. The transference of the good of one
person into another is impossible, n. 525. Imputation, if by it is meant
such transference, is a frivolous term, n. 526. Evil or good is imputed
to every one according to the quality of his will and of his
understanding, n. 527-529. Thus adulterous love is imputed to every one,
n. 530. Thus also conjugial love is imputed to every one, n. 531.
INDEX TO THE MEMORABLE RELATIONS.
Conjugial love seen in its form with two conjugial partners, who were
conveyed down from heaven in a chariot, n. 42, 43.
Three novitiates from the world receive information respecting marriages
in heaven, n. 44.
On the chaste love of the sex, n. 55.
On the temple of wisdom, where the causes of beauty in the female sex
are discussed by wise ones, n. 56.
On conjugial love with those who lived in the golden age, n. 75.
On conjugial love with those who lived in the silver age, n. 76.
On conjugial love with those who lived in the copper age, n. 77.
On conjugial love with those who lived in the iron age, n. 78.
On conjugial love with those who lived after those ages, n. 79, 80.
On the glorification of the Lord by the angels in the heavens, on
account of his advent, and of conjugial love, which is to be restored at
that time, n. 81.
On the precepts of the New Church, n. 82.
On the origin of conjugial love, and of its virtue or potency, discussed
by an assembly of the wise from Europe, n. 103, 104.
On a paper let down from heaven to the earth, on which was written, The
marriage of good and truth, n. 115.
What the image and likeness of God is, and what the tree of life, and
the tree of the knowledge of good and evil, n. 132-136.
Two angels out of the third heaven give information respecting conjugial
love there, n. 137.
On the ancients in Greece, who inquired of strangers, What news from the
earth? Also, on men found in the woods, n. 151*-154*.
On the golden shower and hall, where the wives said various things
respecting conjugial love, n. 155*.
The opinion of the ancient sophi in Greece respecting the life of men
after death, n. 182.
On the nuptial garden called Adramandoni, where there was a conversation
respecting the influx of conjugial love, n. 183.
A declaration by the ancient sophi in Greece respecting employments in
heaven, n. 207.
On the golden shower and hall, where the wives again conversed
respecting conjugial love, n. 208.
On the judges who were influenced by friendship, of whom it was
exclaimed, O how just! n. 231.
On the reasoners, of whom it was exclaimed, O how learned! n. 232.
On the confirmatory, of whom it was exclaimed, O how wise! n. 233.
On those who are in the love of ruling from the love of self, n.
On those who are in the love of possessing all things of the world, n.
On Lucifer, n. 269.
On conjugial cold, n. 270.
On the seven wives sitting on a bed of roses, who said various things
respecting conjugial love, n. 293.
Observations by the same wives on the prudence of women, n. 294.
A discussion what the soul is, and what is its quality, n. 315.
On the garden, where there was a conversation respecting the divine
providence in regard to marriages, n. 316.
On the distinction between what is spiritual and what is natural, n.
Discussions, whether a woman who loves herself for her beauty, loves her
husband; and whether a man who loves himself for his intelligence, loves
his wife, n. 330, 331.
On self-prudence, n. 353.
On the perpetual faculty of loving a wife in heaven, n. 355, 356.
A discussion, whether nature is of life, or life of nature; also
respecting the centre and expanse of life and nature, n. 380.
Orators delivering their sentiments on the origin of beauty in the
female sex, n. 381-384.
That all things which exist and take place in the natural world, are
from the Lord through the spiritual world, n. 415-422.
On the angels who were ignorant of the nature and meaning of adultery,
On delight, which is the universal of heaven and hell, n. 461.
On an adulterer who was taken up into heaven, and there saw things
inverted n. 477.
On three priests who were accused by adulterers, n. 500.
That determined and confirmed adulterers do not acknowledge anything of
heaven and the church, n. 521, 522.
On the new things revealed by the Lord, n. 532.
INDEX TO CONJUGIAL LOVE.
* * * * *
_The Numbers refer to the Paragraphs, and not to the Pages_.
* * * * *
ABOMINATION OF DESOLATION. Matt. xxiv. 15, signifies the falsification
and deprivation of all truth, 80.
ABSENCE in the spiritual world, its cause, 171.
ACTION.--In all conjunction by love there must be action, reception, and
reaction, 293. From the will, which in itself is spiritual, actions
ACTIVITY is one of the moral virtues which respect life, and enter into
it, 164. The activity of love makes a sense of delight, 461. The influx
of Love and wisdom from the Lord is the essential activity from which
comes all delight, 461. From conjugial love, as from a fountain, issue
the activities and alacrities of life, 249.
ACTORS.--In heaven, out of the cities, are exhibited stage
entertainments, wherein the actors represent the various virtues and
graces of moral life, 17, 79.
ACTUALLY, 66, 98, 178, &c.
_Obs._--This expression is used to distinguish _Actualiter_ from
_Realiter_, of which the author also makes use; thus between _actually_
and _really_, there is the same distinction as between _actual_ taken in
a philosophical sense, and _real_.
ACUTION.--The spiritual purification of conjugial love may be compared
with the purification of natural spirits effected by chemists, and
called acution, 145.
ADAM.--In what his sin consisted, 444. Error of those who believe that
Adam was wise and did good from himself, and that this was his state of
integrity, 135. The evil in which each man is born, is not derived
hereditarily from Adam, but from his parents, 525. If it is believed
that the guilt of Adam is inscribed on all the human race, it is because
few reflect on any evil in themselves, and thence know it, 525. Adam and
man are one expression in the Hebrew tongue, 156*.
ADJUNCTION.--The union of the soul and mind of one married partner to
those of the other, is an actual adjunction, and cannot possibly be
dissolved, 321. This adjunction is close and near according to the love,
and approaching to contact with those who are principled in love truly
conjugial, 158. It may be called spiritual cohabitation, which takes
place with married partners who love each other tenderly, however remote
their bodies may be from each other, 158.
ADMINISTRATIONS in the spiritual world, 207. The discharge of them is
attended with delight, 207.
ADMINISTRATORS.--In the spiritual world there are administrators, 207.
ADORATIONS.--Why the ancients in their adorations turned their faces to
the rising sun, 342.
ADRAMANDONI is the name of a garden in the spiritual world; this word
signifies the delight of conjugial love, 183.
ADULTERERS.--As soon as a man actually becomes an adulterer, heaven is
closed to him, 500. Adulterers become more and more not men, 432. There
are four kinds of adulterers:--1st, Adulterers from a purposed principle
are those who are so from the lust of the will; 2d, adulterers from a
confirmed principle are those who are so from the persuasion of the
understanding; 3d, adulterers from a deliberate principle are those who
are so from the allurements of the senses; 4th, adulterers from a
non-deliberate principle are those who are not in the faculty or not in
the liberty of consulting the understanding, 432. Those of the two
former kinds become more and more not men, but the two latter kinds
become men as they recede from those errors, 432. Reasonings of
adulterers, 500. Every unclean principle of hell is from adulterers,
500, 477. Whoever is in spiritual adultery is also in natural adultery,
ADULTERERS from a deliberate principle and from a non-deliberate
ADULTERY, by, is meant scortation opposite to marriage, 480. The
horrible nature of adultery, 483. Spiritual adultery is the connection
of evil and the false, 520. Adulteries are the complex of all evils,
356. Why hell in the total is called adultery, 520. There are three
genera of adulteries, simple, duplicate, and triplicate, 478, 484. There
are four degrees of adulteries, according to which they have their
predications, their charges of blame, and after death, their
imputations, 485-499:--1st, Adulteries of ignorance, &c., 486, 487; 2d,
adulteries of lust, 488, 489; 3d, adulteries of the reason or
understanding, &e., 490, 491; 4th, adulteries of the will, 492, 493. The
distinction between adulteries of the will and those of the
understanding, 490. The adultery of the reason is less grievous than the
adultery of the will, 490.--Accessories of adultery and aggravations of
it, 454. Adultery is the cause of divorce, 255. Representative of
adultery in its business, 521.
_Obs._--This word signifies to impress with affection either good or
AFFECTIONS which are merely derivations of the love, form the will, and
make and compose it, 197. Every affection of love belongs to the will,
for what a man loves, that he also wills, 196. Every affection has its
delight, 272. Affections, with the thoughts thence derived, appertain to
the mind, and sensations, with the pleasures thence derived, appertain
to the body, 273. In the natural world, almost all are capable of being
joined together as to external affections, but not as to internal
affections, if these disagree and appear, 272. In the spiritual world
all are conjoined as to internal affections, but not according to
external, unless these act in unity with the internal, 273. The
affections according to which wedlock is commonly contracted in the
world, are external, 274; but in that case they are not influenced by
internal affections, which conjoin minds, the bonds of wedlock are
loosed in the house, 275. By internal affections are meant the mutual
inclinations which influence the mind of each of the parties from
heaven; whereas by external affections are meant the inclinations which
influence the mind of each of the parties from the world, 277. The
external affections by death follow the body, and are entombed with it,
those only remaining which cohere with internal principles, 320. Women
were created by the Lord affections of the wisdom of men, 56. Their
affection of wisdom is essential beauty, 56. All the angels are
affections of love in a human form, 42: the ruling affection itself
shines forth from their faces; and from their affection, and according
to it, the kind and quality of their raiment is derived and determined,
AFFLICTION, great, Matt. xxiv. 21, signifies the state of the church
infested by evils and falses, 80.
_Obs._--Afflux is that which flows _upon_ or _towards_, and remains
generally in the external, without penetrating interiorly, _A.C._, n.
7955. Efflux is that which flows _from_, and is generally predicated of
that which proceeds from below upwards. Influx is that which flows
_into_, or which penetrates interiorly, provided it meets with no
obstacle; it is generally used when speaking of that which comes from
above, thus from heaven, that is, from the Lord through heaven.
AFRICANS more intelligent than the learned of Europe, 114.
AGE.--The common states of a man's life are called infancy, childhood,
youth, manhood, and old age, 185. Unequal ages induce coldness in
marriage, 250. In the heavens there is no inequality of age, all there
are in one flower of youth, and continue therein to eternity, 250.
Golden age, 75. Silver age or period, 76. Copper age, 77. Iron age, 78.
Age of iron mixed with miry clay, 79. Age of gold, 42, 75; of silver,
76; of copper, 77; of iron, 78; of iron mixed with clay, 79. The ages of
gold, silver, and copper are anterior to the time of which we have any
historical records, 73. Men of the golden age knew and acknowledged that
they were forms receptive of life from God, and that on this account
wisdom was inscribed on their souls and hearts, and hence that they saw
truth from the light of truth, and by truths perceived good from the
delight of the love thereof, 153*. All those who lived in the silver age
had intelligence grounded in spiritual truths, and thence in natural
AID, mutual, of husband and wife, 176.
ALACRITY is one of those moral virtues which have respect to life, and
enter into it, 164.
ALCOHOL.--Wisdom purified may be compared with alcohol, which is a
spirit highly rectified, 145.
ALPHA, the, and the Omega.--Why the Lord is so called, 326.
ALPHABET in the spiritual world, each letter of it is significative,
AMBASSADOR in the spiritual world discussing with two priests on the
subject of human prudence, 354.
ANCIENTS.--Of marriages among the ancients, and the most ancient, 75,
77. The most ancient people in this world did not acknowledge any other
wisdom than the wisdom of life; but the ancient people acknowledged the
wisdom of reason as wisdom, 130. Precepts concerning marriages left by
the ancient people to their posterity, 77. Angels are men; their form is
the human form, 30. They appear to man when the eyes of his spirit are
opened, 30. All the angels are affections of love in the human form, 42.
Angels who are loves, and thence wisdoms, are called celestial, and with
them conjugial love is celestial; angels who are wisdoms, and thence
loves, are called spiritual, and similar thereto is their conjugial
principle, 64. There are among the angels some of a simple, and some of
a wise character, and it is the part of the wise to judge, when the
simple, from their simplicity and ignorance, are doubtful about what is
just, or through mistake wander from it, 207. Every angel has conjugial
love with its virtue, ability, and delights, according to his
application to the genuine use in which he is, 207. Every man has angels
associated to him from the Lord, and such is his conjunction with them,
that if they were taken away, he would instantly fall to pieces, 404.
ANGER.--Why it is attributed to the Lord, 366.
ANIMALS.--Wonderful things conspicuous in the productions of animals,
416. Every animal is led by the love implanted in his science, as a
blind person is led through the streets by a dog, 96. See _Beasts_.
ANIMUS.--By _animus_ is meant the affections, and thence the external
inclinations, which are principally insinuated after birth by education,
social intercourse, and consequent habits of life, 246.
_Obs._--These affections and inclinations constitute a sort of inferior
ANTIPATHY.--In the spiritual world, antipathies are not only felt, but
also appear in the face, the discourse, and the gesture, 273. It is
otherwise in the natural world, where antipathies may be concealed, 272.
Among certain married partners in the natural world, there is an
antipathy in their internals, and an apparent sympathy in their
externals, 292. Antipathy derives its origin from the opposition of
spiritual spheres which emanate from subjects, 171.
ANTIQUITY.--Memorable things of antiquity seen in heaven amongst a
nation that lived in the copper age, 77.
APES.--Of those in hell who appear like apes, 505.
APOCALYPSE.--A voice from heaven commanded Swedenborg to apply to the
work begun in the Apocalypse, and finish it within two years, 522, 532.
APOPLEXY.--Permanent infirmity, arising from apoplexy, a cause of
separation, 253, 470.
APPEARANCE.--Spaces in the spiritual world are appearances; distances,
also, and presences are appearances, 158. The appearances of distances
and presences there, are according to the proximities, relationships,
and affinities of love, 158. Those things which, from their origin, are
celestial and spiritual, are not in space, but in the appearances of
_Obs._--Those things which in the spiritual world are present to the
sight of spirits and angels are called _appearances_; those things are
called appearances, because, corresponding to the interiors of spirits
and of angels, they vary according to the states of those interiors.
There are real appearances and appearances unreal; the unreal
appearances are those which do not correspond to the interiors. See
_Heaven and Hell_.
APPROPRIATION of evil how it is effected, 489.
ARCANA of wisdom respecting conjugial love; it is important that they
should be discovered, 43. Arcana of conjugial love concealed with wives,
166, 155*, 293. Arcanum relative to conception, which takes place though
the souls of two married partners be disjoined, 245. Arcanum respecting
the actual habitation of every man in some society, either of heaven or
hell, 530. Arcana known to the ancients, and at this day lost, 220.
Arcana revealed, which exceed in excellence all the arcana heretofore
revealed since the beginning of the church, 532. These arcana are yet
reputed on earth as of no value, 533.
ARCHITECTONIC ART, the, is in its essential perfection in heaven, and
hence are derived all the rules of that art in the world, 12.
ARMIES of the Lord Jehovah. Thus the most ancient people called
ARTIFICERS in the spiritual world, 207: wonderful works which they
execute there, 207.
AS FROM HIMSELF, 132, 134, 269, 340.
ASSAULT.--How love defends itself when assaulted, 361.
ASSES.--Of those who, in the spiritual world, appear at a distance like
asses heavily laden, 232. Blazing ass upon which a pope was seated in
ASSOCIATE, to.--All in the heavens are associated according to
affinities and relationships of love, and have habitations accordingly,
ASTRONOMY is one of those sciences by which an entrance is made into
things rational, which are the ground of rational wisdom, 163.
ATHEISTS, who are in the glory of reputation arising from self-love, and
thence in a high conceit of their own intelligence, enjoy a more sublime
rationality than many others; the reason why, 269. Why the understanding
of atheists, in spiritual light, appeared open beneath but closed above,
ATHENAEUM, city of, in the spiritual world, 151*, 182, 207. Sports of
the Athenaeides, 207. These games were spiritual exercises, 207.
ATMOSPHERES.--The world is distinguished into regions as to the
atmospheres, the lowest of which is the watery, the next above is the
aerial, and still higher is the etherial, above which there is also the
highest, 188, The reason why the atmosphere appears of a golden color in
the heaven in which the love of uses reigns, 266.
AURA.--Thus the superior atmosphere is named, 145. The aura is the
continent of celestial light and heat, or of the wisdom and love in
which the angels are principled, 145. See _Atmospheres_.
AUTHORESSES, learned.--Examination of their writings in the spiritual
world in their presence, 175.
AVERSION between married partners arises from spiritual cold, 236.
Whence arises aversion on the part of the husband towards the wife, 305.
Aversion between married partners arises from a disunion of souls and a
disjunction of minds, 236.
BACK, the.--The sphere which issues forth from man encompasses him on
the back and on the breast, lightly on the back, but more densely on the
breast, 171, 224. The effect of this on married partners, who are of
different minds and discordant affections. 171.
BALANCE.--Love truly conjugal is like a balance in which the
inclinations for iterated marriages are made, 318. The mind is kept
balancing to another marriage, according to the degree of love in which
it was principled in the former marriage, 318.
BANK of roses, 8, 294.
BATS, in the spiritual world, are correspondences and consequent
appearances of the thoughts of confirmators, 233.
BEARS signify those who read the Word in the natural sense, and see
truths therein, without understanding, 193. Those who only read the
Word, and imbibe thence nothing of doctrine, appear at a distance, in
the spiritual world, like bears, 78.
BEASTS are born into natural loves, and thereby into sciences
corresponding to them; still they do not know, think, understand, and
relish any sciences, but are led through them by their loves, almost as
blind persons are led through the streets by dogs, 134. Beasts are born
into all the sciences of their loves, thus into all that concerns their
nourishment, habitation, love of the sex, and the education of their
young, 133. Difference between man and beasts, 133, 134. Every beast
corresponds to some quality, either good or evil, 76. Beasts in the
spiritual world are representative, but in the natural world they are
real, 133. Wild beasts in the spiritual world are correspondences, and
thus representatives of the lusts in which the spirits are, 79. The
state of men compared with that of beasts, 151*. Men like beasts, found
in the forests, 151*. Beast-men, 233.
BEAUTY.--The affection of wisdom is essential beauty, 56. Cause of
beauty in the female sex, 56. Women have a two-fold beauty, one natural,
which is that of the face and the body, and the other spiritual, which
is that of the love and manners, 330. Beauty in the spiritual world is
the form of the love and manners, 330. Discussion on the beauty of
woman, 330. Origin of that beauty, 382-384. Ineffable beauty of a wife
in the third heaven, 42.
BEES.--Their wonderful instinct, 419.
BEHIND.--In the spiritual world, it is not allowed any one to stand
behind another, and speak to him, 444.
BEINGS.--The desire to continue in its form is implanted by creation in
all living beings, 361.
BENEVOLENCE is one of those virtues which have respect to life and enter
into it, 164.
BETROTHINGS, of, 295-314. Reasons of betrothings, 301. By betrothing
each party is prepared for conjugial love, 302. By betrothing, the mind
of one is conjoined to the mind of the other, so as to effect a marriage
of the spirit, previous to marriage, 303, 305. Of betrothings in heaven,
BIRDS in the spiritual world are representative forms, 76. Every bird
corresponds to some good or bad quality, 76.
BIRDS OF PARADISE.--In heaven the forms under which the chaste delights
of conjugial love are presented to the view, are birds of paradise, &c.,
430. A pair of birds of paradise represent the middle region of
conjugial love, 270.
BLESSEDNESS, 69, 180. Love receives its blessedness from communication
by uses with others, 266. The infinity of all blessedness is in the
BLESSING of marriages by the priests, 308
BLUE.--What the color blue signifies, 76.
BODY, the material, is composed of watery and earthy elements, and of
aerial vapors thence arising, 192. The material body of man is
overcharged with lusts, which are in it as dregs that precipitate
themselves to the bottom when the must of wine is clarified, 272. Such
are the constituent substances of which the bodies of men in the world
are composed, 272. The bodies of men viewed interiorly are merely forms
of their minds exteriorly organized to effect the purposes of the soul,
310. See _Mind_. Every thing which is done in the body is from a
spiritual origin, 220. All things which are done in the body by man flow
in from his spirit, 310. Man when stripped of his body is in his
internal affections, which his body had before concealed, 273. What is
in the spirit as derived from the body does not long continue, but the
love which is in the spirit and is derived from the body does continue,
162, 191. Marriages of the spirit ought to precede marriages of the
BOND.--The internal or spiritual bond must keep the external or natural
in its order and tenor, 320. Wives love the bonds of marriage if the men
do, 217. Unless the external affections are influenced by internal,
which conjoin minds, the bonds of wedlock are loosed in the house, 275.
BOOKS.--In heaven, as in the world, there are books, 207.
BORN, to be.--Man is born in total ignorance, 134. Every man by birth is
merely corporeal, and from corporeal he becomes natural more and more
interiorly, and thus rational, and at length spiritual, 59, 305, 447. He
becomes rational in proportion as he loves intelligence, and spiritual
if he loves wisdom, 94, 102. Man is not born into any knowledge, and if
he does not receive instruction from others, is viler than a beast, 350.
Man is born without sciences, to the end that he may receive them all,
and he is born into no love, to the intent that he may come into all
love, 134. Every man is born for heaven and no one for hell, and every
one comes into heaven (by influence) from the Lord, and into hell (by
influence) from self, 350.
BREAST, the, of man signifies wisdom, 198. All things which by
derivation from the soul and mind have their determination in the body,
first flow into the bosom, 179. The breast is as it were a place of
public assembly, and a royal council chamber, and the body is as a
populous city around it, 179. The sphere of the man's life encompasses
him more densely on the breast, but lightly on the back, 171, 224. See
BRETHREN.--The Lord calls those brethren and sisters who are of his
BRIDE.--The church in the Word is called the bride and wife, 117.
Clothing of a bride in heaven, 20.
BRIDEGROOM.--The Lord in the Word is called the bridegroom and husband,
117. Clothing of a bridegroom in heaven, 20.
BRIMSTONE signifies the love of what is false, 80. Lakes of fire and
brimstone, 79, 80.
CABINET of antiquities in the spiritual world, 77.
CALF, a golden, signifies the pleasure of the flesh, 535.
CAP, a, signifies intelligence, 293. Turreted cap, 78.
CAROTID ARTERIES, 315.
CASTIGATION.--The spiritual purification of conjugial love may be
compared with the purification of natural spirits effected by chemists,
and named castigation, 145.
CATS.--Comparison concerning them, 512.
CAUSE.--See _End_. To speak from causes is the speech of wisdom, 75.
Causes of coldness, separations, and divorces in marriages, 234-260.
Causes of concubinage, 467-474.
CAUSES, the various, of legitimate separation, 253, 470.
CELEBRATION of the Lord from the Word, 81.
CELESTIAL.--In proportion as a man loves his wife he becomes celestial
and internal, 77.
CELIBACY ought not to be preferred to marriage, 156. Chastity cannot be
predicated of those who have renounced marriage by vows of perpetual
celibacy, unless there be and remain in them the love of a life truly
conjugial, 155. The sphere of perpetual celibacy infests the sphere of
conjugial love, which is the very essential sphere of heaven, 54. Those
who live in celibacy, if they are spiritual, are on the side of heaven,
54. Those who in the world have lived a single life, and have altogether
alienated their minds from marriage, in case they be spiritual, remain
single; but if natural, they become whoremongers, 54. For those who in
their single state have desired marriage, and have solicited it without
success, if they are spiritual, blessed marriages are provided, but not
until the; come into heaven, 54.
CENTRE of nature and of life, 380.
CEREBELLUM, the, is beneath the hinder part of the head, and is designed
for love and the goods thereof, 444.
CEREBRUM, the, is beneath the anterior and upper part of the head, and
is designed for wisdom and the truths thereof, 444.
CHANGE, the, of the state of life which takes place with men and with
women by marriage, 184-206. By changes of the state of life are meant
changes of quality as to the things appertaining to the understanding,
and as to those appertaining to the will, 184. The changes which take
place in man's internal principles are more perfectly continuous than
those which take place in his external principles, 185. The changes
which take place in internal principles are changes of the state of the
will as to affections, and changes of the state of the understanding as
to thoughts, 185. The changes of these two faculties are perpetual with
man from infancy even to the end of his life, and afterwards to
eternity, 185. These changes differ in the case of men and in the case
of women, 187.
CHARGES of blame are made by a judge according to the law, 485.
Difference between predications, charges of blame, and imputations, 485.
CHARIOT, a, signifies the doctrine of truth, 76.
CHARITY is love, 10.
CHARITY AND FAITH.--Good has relation to charity, and truth to faith,
115, 124. To live well is charity, and to believe well is faith, 233.
Charity and faith are the life of God in man, 135.
CHASTE PRINCIPLE, concerning the, and the non-chaste, 138-156. The
chaste principle and the non-chaste are predicated solely of marriages,
and of such things as relate to marriages, 139. The Christian conjugial
principle alone is chaste, 142. See _Conjugial_.
CHASTITY OF MARRIAGE, 138, and following. See _Contents_. The chastity
of marriage exists by a total abdication of what is opposed to it from a
principle of religion, 147-149. The purity of conjugial love is what is
called chastity, 139. Love truly conjugial is essential chastity, 139,
143. Non-chastity is a removal of what is unchaste from what is chaste,
CHEMISTRY is one of the sciences by which, as by doors, an entrance is
made into things rational, which are the ground of rational wisdom, 163.
CHEMISTS.--Spiritual purification compared to the natural purification
of spirits effected by chemists, 145.
CHILDREN born of parents who are principled in love truly conjugial,
derive from their parents the conjugial principle of good and truth,
202-205. Infants in heaven become men of stature and comeliness,
according to the increments of intelligence with them; it is otherwise
with infants on earth, 187. When they have attained the stature of young
men of eighteen, and young girls of fifteen years of age, in this world,
then marriages are provided by the Lord for them, 444. The love of
infants remains after death, especially with women, 410. Infants are
educated under the Lord's auspices by such women, 411. Little children
in the Word signify those who are in innocence, 414. The love of infants
corresponds to the defence of good and truth, 127.
CHRIST.--The kingdom of Christ, which is heaven, is a kingdom of uses,
7. To reign with Christ signifies to be wise, and to perform uses, 7.
CHRISTIAN.--Love truly conjugial with its delights can only exist among
those who are of the Christian church, 337. Not a single person
throughout the Christian world is acquainted with the true nature of
heavenly joy and eternal happiness, 4.
CHURCH, the, is from the Lord, and exists with those who come to Him,
and live according to His precepts, 129. The church is the Lord's
kingdom in the world, corresponding to his kingdom in the heavens; and
also the Lord conjoins them together, that they may make a one, 431. The
church in general and in particular is a marriage of good and of truth,
115. The church with man is formed by the Lord by means of truths to
which good is adjoined, 122-124. The church with its goods and truths
can never exist but with those who live in love truly conjugial with one
wife, 76. The church is of both sexes, 21. The husband and wife together
are the church; with these the church first implanted in the man and by
the man in the wife, 125. How the church is formed by the Lord with two
married partners, and how conjugial love is formed thereby, 68. The
origin of the church and of conjugial love are in one place of abode,
CIRCLE.--What circles round the head represent in the spiritual life,
269. Circle and increasing progression of conjugial love, 78.
CIRCUMSTANCES and contingencies vary every thing, 485. The quality of
every deed, and in general the quality of every thing, depends upon
CIVIL things have relation to the world, they are statutes, laws, and
rules, which bind men, so that a civil society and state may be composed
of them in a well-connected order, 130. Civil things with man reside
beneath spiritual things, and above natural things, 130.
CIVILITY is one of the moral virtues which have respect to life, and
enter into it, 164. In heaven they show each other every token of
CLAY mixed with iron, 79.
COHABIT, to.--When married partners have lived in love truly conjugial,
the spirit of the deceased cohabits continually with that of the
survivor, and this even to the death of the latter, 321.
COHABITATION, spiritual, takes place with married partners who love each
other tenderly, however remote their bodies may be from each other, 158.
See _Adjunction_. Internal and external cohabitation, 322. With those
who are principled in love truly conjugial the happiness of cohabitation
increases, but it decreases with those who are not principled in
conjugial love, 213.
COHOBATION.--The spiritual purification of conjugial love may be
compared to the purification of natural spirits, as effected by
chemists, and called cohobation, 145.
COLD.--Spirits merely natural grow intensely cold while they apply
themselves to the side of some angel, who is in a state of love, 235.
Spiritual cold in marriages is a disunion of souls, 236. Causes of cold
in marriages, 237-250. Cold arises from various causes, internal,
external, and accidental, all of which originate in a dissimilitude of
internal inclinations, 275. Spiritual cold is the privation of spiritual
heat, 285. Whence it arises, 235. Whence conjugial cold arises, 294.
Every one who is insane in spiritual things is cold towards his wife,
and warm towards harlots, 294.
COLUMN.--Comparison of successive and simultaneous order to a column of
steps, which, when it subsides, becomes a body ushering in a plane, 314.
COMMUNICATIONS.--After death, married pairs enjoy similar communications
with each other as in the world, 51.
CONATUS is the very essence of motion, 215. From the endeavor of the two
principles of good and truth to join themselves together into one,
conjugial love exists by derivation, 288.
CONCEPTIONS.--Between the disjoined souls of married partners there is
effected conjunction in a middle love, otherwise there would be no
CONCERTS of music and singing in the heavens, 17.
CONCLUDE, to, from an interior and prior principle, is to conclude from
ends and causes to effects, which is according to order; but to conclude
from an exterior or posterior principle, is to conclude from effects to
causes and ends, which is contrary to order, 408.
CONCUBINAGE, 462-476. Difference between concubinage and pellicacy, 462.
See _Pellicacy_. There are two kinds of concubinage which differ
exceedingly from each other, the one conjointly with a wife, the other
apart from a wife, 463. Concubinage conjointly with a wife is illicit to
Christians and detestable, 464. See also 467, 476.
CONCUPISCENCE, concerning, 267. Every one is by truth interiorly in
concupiscence, but by education exteriorly in intelligence, 267.
Interesting particulars concerning concupiscence not visionary or
fantastic, in which all men are born, 269. All the concupiscences of
evil reside in the lowest region of the mind, which is called the
natural; but in the region above, which is called the spiritual, there
are not any concupiscences of evil, 305. In every thing that proceeds
from the natural man there is concupiscence, 448. Imputation of
concupiscence, 455. In the spiritual world every evil concupiscence
presents a likeness of itself in some form, which is not perceived by
those who are in the concupiscence, but by those who are at a distance,
CONFIDENCE, full, is in conjugial love, and is derived from it, 180.
Full confidence relates to the heart, 180.
CONFINES OF HEAVEN.--Those who enter into extra-conjugial life are sent
to their like, on the confines of heaven, 155.
CONFIRM, to.--The understanding alone confirms, and when it confirms it
engages the will to its party, 491. Every one can confirm evil equally
as well as good, in like manner what is false as well as what is true.
The reason why the confirmation of evil is perceived with more delight
than the confirmation of good, and the confirmation of what is false
with greater lucidity than the confirmation of what is true, 491.
Intelligence does not consist in being able to confirm whatever a man
pleases, but in being able to see that what is true is true, and that
what is false is false, 233. Every one may confirm himself in favor of
the divine principle or Being, by the visible things of nature, 416-419.
Those who confirm themselves in favor of a divine principle or Being,
attend to the wonderful things which are conspicuous in the productions
both of vegetables and animals, 416. Those who had confirmed themselves
in favor of nature, by what is visible in this world, so as to become
atheists, appeared in spiritual light with the understanding open
beneath, but closed above, 421.
CONFIRMATIONS are effected by reasonings, which the mind seizes for its
use, deriving them either from its superior region or its inferior, 491.
The form of the human mind is according to confirmations turned towards
heaven, if its confirmations are in favor of marriages, but turned to
hell, if they are in favor of adulteries, 491. Confirmations of
falsities, so as to make them appear like truths, are represented in the
spiritual world under the forms of birds of night, 233. See _To
CONFIRMATORS.--They are called such in the spiritual world who cannot at
all see whether truth be truth, but yet can make whatever they will to
be truth, 233. Their fate in the other life, 233.
CONJUGIAL PAIRS.--It is provided by the Lord that conjugial pairs be
born, and that these pairs be continually educated for marriage, neither
the maiden nor the youth knowing any thing of the matter, 316.
CONJUGIAL PRINCIPLE, the, of good and truth is implanted from creation
in every soul, and also in the principles derived from the soul, 204.
The conjugial principle fills the universe from first principles to
last, and from a man even to a worm, 204. It is inscribed on the soul,
to the end that soul may be propagated from soul, 236. It is inscribed
on both sexes from inmost principles to ultimates, and a man's quality
as to his thoughts and affections, and consequently as to his bodily
actions and behavior, is according to that principle, 140. In every
substance, even the smallest, there is a conjugial principle, 316. In
the minutest things with man, both male and female, there is a conjugial
principle: still the conjugial principle with the male is different from
what it is with the female, 316. There is implanted in every man from
creation, and consequently from his birth, an internal conjugial
principle, and an external conjugial principle; man comes first into the
latter, and as he becomes spiritual he comes into the former. 148, 188.
Children derive from their parents the conjugial principle of good and
truth, for it is that principle which flows into man from the Lord, and
constitutes his human life, 203. The conjugial human principle ever goes
hand in hand with religion, 80. This conjugial principle is the desire
of living with one wife, and every Christian has this desire according
to his religion, 80. The Christian conjugial principle alone is chaste,
142. By the Christian conjugial principle is meant the marriage of one
man with one wife, 142. The conjugial principle of one man with one
wife, is the storehouse of human life, and the reservoir of the
Christian religion, 457, 458. The conjugial principle is like a scale in
which conjugial love is weighed, 531.
CONJUNCTION.--In every part, and even in every particular, there is a
principle tending to conjunction, 33, 37; it was implanted from
creation, and thence remains perpetually, 37. The conjunctive principle
lies concealed in every part of the male, and in every part of the
female, 37, 46. In the male conjugial principle there is what is
conjunctive with the female conjugial principle, and _vice versa_, even
in the minutest things, 316.
CONJUNCTION of souls and minds by marriage, so that they are no longer
two but one flesh, 156, 181. Spiritual conjunction cannot possibly be
dissolved, 321. How there is a conjunction of the created universe with
its Creator, and by conjunction everlasting conservation, 85. There is
conjunction with the Lord by a life according to his commandments, 341.
There is no conjunction unless it be reciprocal, for conjunction on one
part, and not on the other in its turn, is dissolved of itself, 61.
CONNECTION, the connubial, of what is evil and false is the spiritual
origin of adultery, 428, 520. It is the anti-church, 497. In hell all
are in this _conmibium_, 520.
CONNUBIAL PRINCIPLE, the, of what is evil and false, is the opposite of
the conjugial principle of good and truth, 203. Beneath heaven there are
only nuptial connections which are tied and loosed, 192.
CONSCIENCE is a spiritual virtue which flows from love towards God, and
love towards the neighbor, 164. See _To Flow_.
CONSCIENTIOUSNESS in regard to marriage, 271.
CONSECRATION of marriages, 308.
CONSENT constitutes marriage and initiates the spirit into conjugial
love, 299. Consent against the will, or extorted, does not initiate the
CONSOCIATION, 45, 153*.
CONSUMMATION of the Age, signifies the last time or end of the church,
CONTEMPT between married partners springs from disunion of souls, 236.
CONTINGENCIES and circumstances vary every thing, 485, 488.
CONTRARIES arise from an opposite principle in contrariety thereto, 425.
CONVICTION of the spirit of man, how it is effected, 295. Those things
in which the spirit is convinced, obtain a place above those which,
without consulting reason, enter from authority, and from the faith of
COPPER, the, signifies natural good, 77. The age or period of copper,
CORPORA STRIATA, 315.
CORPOREAL PRINCIPLE, the, is like ground wherein things natural,
rational, and spiritual, are implanted in their order, 59. Man is born
corporeal as a worm, and he remains corporeal, unless he learns to know,