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The Delights of Wisdom Pertaining to Conjugial Love by Emanuel Swedenborg

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to understand, and to be wise from others, 133. Every man by birth is
merely corporeal, and from corporeal he becomes natural more and more
interiorly, and thus rational, and at length spiritual, 59, 148. By
corporeal men are properly meant those who love only themselves, placing
their heart in the quest of honor, 496; they immerse all things of the
will, and consequently of the understanding in the body, and look
backward at themselves from others, and love only what is proper to
themselves, 496. Corporeal spirits, 495.

CORRESPONDENCES, 76, 127, 342, 532. Concerning the correspondence of the
marriage of the Lord and the church, 116. There is a correspondence of
conjugial love with the marriage of the Lord and the church, 62. Of the
correspondence of the opposite with the violation of spiritual marriage,
515. See _Science of Correspondences_.

CORTICAL substance of the brain, 315.

COURAGE is one of the moral virtues which have respect to life and enter
into it, 164.

COVENANT signifies conjunction, 128. As the Word is the medium of
conjunction, it is therefore called the old and the new covenant, 128.
The covenant between Jehovah and the heavens, 75.

CRAB, the.--What it is to think as a crab walks, 295.

CREATE, to.--Why man was so created that whatever he wills, thinks, and
does, appears to him as in himself, and thereby from himself, 444. How
man, created a form of God, could be changed into a form of the devil,

CREATION cannot be from any other source than from divine love, by
divine wisdom in divine use, 183. All fructifications, propagations, and
prolifications, are continuations of creation, 183. The creation returns
to the Creator, through the angelic heaven which is composed of the
human race, 85. Creation of man for conjugial love, 66.

CROCODILES, in the spiritual world, represent the deceit and cunning of
the inhabitants, 79.

CROWNS of flowers on the head, 183. The crown of chastity, 503.

CUPIDITIES, the, of the flesh are nothing but the conglomerated
concupiscences of what is evil and false, 440.

CUSTOMARY RITES, there are, which are merely formal, and there are
others which at the same time are also essential; among the latter are
the nuptials, 306. Nuptials are to be reckoned among essentials, 306.

DANES, the, 103, 111.

DARKNESS of the north signifies dulness of mind and ignorance of truth,

DAUGHTERS-IN-LAW.--What daughters and sons-in-law signify in the Word,

DAUGHTERS, in the Word, signifies the goods of the church, 120, 220.

DEATH.--Man after death is perfectly a man, yea, more perfectly a man
than before in the world, 182.

DECALOGUE, why the, was promulgated by Jehovah God upon Mount Sinai with
a stupendous miracle, 351.

DECANTATION.--The purification of conjugial love may be compared with
the purification of natural spirits, as effected by the chemists, and
called decantation, 145.

DECEASED.--When married partners have lived in love truly conjugial, the
spirit of the deceased cohabits continually with that of the survivor,
and this even to the death of the latter, 321.

DECLARATION, the, of love belongs to the men, 296.

DEFECATION.--The purification of conjugial love may be compared with the
purification of natural spirits, as effected by the chemists, and called
defecation, 145.

DEGREES.--There are three degrees of life, and hence there are three
heavens, and the human mind is distinguished into those degrees, hence
man corresponds to the three heavens, 532. Heretofore the distinction of
degrees in relation to greater and less has been known, but not in
relation to prior and posterior, 532. There are three degrees of the
natural man; the first degree is that properly meant by the natural, the
second the sensual, and the third the corporeal, 496. Adulteries change
men into these degenerate degrees, 496. Four degrees of adulteries,
485-494. Violations of the Word and the church correspond to the
prohibited degrees enumerated in Levit., ch. xviii., 519.

DELIGHTS, all, whatever, of which man has any sensation, are delights of
his love, 68. By delights love manifests itself, yea, exists and lives,
68. Delights follow use, and are also communicated to man according to
the love thereof, 68. The love of use derives its essence from love, and
its existence from wisdom. The love of use, which derives its origin
from love by wisdom, is the love and life of all celestial joys, 63. The
activity of love makes the sense of delight: its activity in heaven is
with wisdom, its activity in hell is with insanity: each in its objects
presents delights, 461. Delight is the all of life to all in heaven, and
to all in hell, 461. Delights are exalted in the same degree that love
is exalted, and also in the degree that the incident affections touch
the ruling love more nearly, 68. Every delight of love, in the spiritual
world, is presented to the sight under various appearances, to the sense
under various odors, and to the view under various forms of beasts and
birds, 430. Delights of love truly conjugial, 68.

DELIGHTS, external, without internal have no soul, 8. Every delight
without its corresponding soul continually grows more and more languid
and dull, and fatigues the mind (_animus_) more than labor, 8. The
delight of the soul is derived from love and wisdom proceeding from the
Lord, 8. This delight enters into the soul by influx from the Lord, and
descends through the superior and inferior regions of the mind into all
the senses of the body, and in them is complete and full, 8. In
conjugial love are collated all joys and delights from first to last,
68, 69. The delights of conjugial love are the same with the delights of
wisdom, 293, 294. They proceed from the Lord, and now thence into the
souls of men (_homines_), and through their souls into their minds, and
there into the interior affections and thoughts, and thence into the
body, 183, 69, 144, 155*, 193. As good is one with truth in spiritual
marriage, so wives desire to be one with their husband; and hence arise
conjugial delights with them, 198. Paradisiacal delights, 8. The
delights of conjugial love ascend to the highest heaven, and in the way
thither, and there, join themselves with the delights of all heavenly
loves, and thereby enter into their happiness, and endure forever, 294.

DELIRIUM.--An eminent degree of delirium is occasioned by truths which
are falsified until they are believed to be wisdom, 212. Delirium in
which those are, in the spiritual world, who have been in the
unrestrained love of self and the world, 267.



DEVILS.--Those are called devils who have lived wickedly, and thereby
rejected all acknowledgment of God from their hearts, 380. See _Satans_.
With adulterers who are called devils, the will is the principal agent,
and with those who are called satans, the understanding is the principal
agent, 492. Devil of a frightful form, 263.

DIFFERENCE between the spiritual and the natural, 326-329.

DIGNITIES, concerning, in heaven, 7, 266, there they do not prefer
dignity to use but the excellence of use to dignity, 250.


DISCIPLES, the twelve, together represented the church as to all its
constituent principles, 119. Who they are who are called disciples of
the Lord in the spiritual world, 261.

DISCORD between married partners arises from spiritual cold, 236.

DISCOURSE, man's, in itself is such as is the thought of his
understanding which produces it, 527. Discourse itself is grounded in
the thought of the understanding, and the tone of the voice is grounded
in the will affection, 140. Speech which is said to flow from the
thought, flows not from the thought, but from the affection through the
thought, 36. Spiritual language with representatives fully expresses
what is intended to be said, and many things in a moment, 481.
Conversation in the spiritual world may be heard by a distant person as
if he were present, 521. Frequent discourse from the memory and from
recollection, and not at the same time from thought and intelligence,
induces a kind of faith, 415.

DISJUNCTION, all, derives its origin from the opposition of spiritual
spheres, which emanate from their subjects, 171.

DISSIMILITUDES in the spiritual world are separated, 273. See

DISTANCES.--Spheres cause distances in the spiritual world, 171.
Distances in the spiritual world are appearances according to the states
of mind, 78.

DISTINCTION, characteristic, of the woman and the man, 217.

DIVERSITIES.--Distinction between varieties and diversities. There are
varieties between those things which are of one genus, or of one
species, also between the genera and species; but there is a diversity
between those things which are in the opposite principle, 324. In heaven
there is infinite variety, and in hell infinite diversity, 324.

DIVIDED.--Every thing divided is more and more multiple, and not more
and more simple, because what is continually divided approaches nearer
and nearer to the Infinite, in which all things are infinitely, 329.

DIVINE GOOD AND TRUTH.--The divine good is the _esse_ of the divine
substance, and the divine truth is the _existere_ of the divine
substance, 115. The divine good and truth proceed as one from the Lord,
87. The Lord God, the Creator, is essential divine good, and essential
divine truth, 84. The divine truth in the Word is united to the divine
good, 129. All divine truth in the heavens gives forth light, 77.

DIVINE ESSENCE, the, is composed of love, wisdom, and use, 183. Nothing
but what is of the divine essence can proceed from the Lord, and flow
into the inmost principle of man, 183. There is not any essence without
a form, nor any form without an essence, 87.

DIVINE LOVE AND WISDOM.--In the Lord God, the Creator, there are divine
love and Divine Wisdom, 84.

DIVISIBLE.--Every grain of thought, and every drop of affection, is
divisible _ad infinitum_: in proportion as his ideas are divisible man
is wise, 329. Every thing is divisible _in infinitum_, 185.

DIVORCE, by, is meant the abolition of the conjugial covenant, and
thence a plenary separation, and after this an entire liberty to marry
another wife, 468. The only cause of divorce is adultery, according to
the Lord's precept. Matt. xix. 9, 255, 468.

DOCTRINALS of the New Church in five precepts, 82.

DOGS in the spiritual world represent the lusts in which the inhabitants
are principled, 79. Who those are who appear like dogs of indulgences,

DOVES, turtle.--In heaven, the appearances under which the chaste
delights of conjugial love are presented to the view, are turtle-doves,
&c., 430. A pair of turtle-doves represents conjugial love of the
highest region, 270.

DRAGONS in the spiritual world represent the falsities and depraved
inclinations of the inhabitants to those things which appertain to
idolatrous worship, 79.

DRESS of a bridegroom and bride during their marriage in heaven, 20, 21.

DRINK, to, water from the fountain signifies to be instructed concerning
truths, and by truths concerning goods, and thereby to grow wise, 182.

DRINKS.--In the heaven as well as in the world there are drinks, 6. See

DRUNKENNESS, 252, 472.


DUTIES.--There are duties proper to the man, and duties proper to the
wife, 174. In the duties proper to the men, the primary agent is
understanding, thought, and wisdom; whereas in the duties proper to the
wives, the primary agent is will, affection, and love, 175.

EAR, the, does not hear and discern the harmonies of tunes in singing,
and the concordances of the articulation of sounds in discourse, but the
spirit, 440. In heaven the right ear is the good of hearing, and the
left the truth thereof, 316.

EARTH, the, or ground is the common mother of all vegetables, 206, 397;
and of all minerals, 397.

EARTH, the lower, in the spiritual world, is next above hell, 231.

EARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c.

EASE, by, and sloth the mind grows stupid and the body torpid, and the
whole man becomes insensible to every vital love, especially to
conjugial love, 249.

EAST, the.--The Lord is the East, because he is in the sun there, 261.

EAT, to, of the tree of life, in a spiritual sense, is to be intelligent
and wise from the Lord; and to eat of the tree of knowledge of good and
evil, signifies to be intelligent and wise from self, 353. To eat of the
tree of life, is to receive eternal life; to eat of the tree of
knowledge of good and evil, is to receive damnation, 135, 444.

ECCLESIASTICAL ORDER, the, on the earth minister those things which
appertain to the Lord's priestly character, 308. What is the nature of
ecclesiastical self-love, 264. They aspire to be gods, so far as that
love is unrestrained. 264.

EDEN.--See _Garden_.

EDUCATION of children in the spiritual world, 411-413.

EFFECT.--See _End_.

EFFIGY.--Two married partners, between or in whom conjugial love
subsists, are an effigy and form of it, 65. In the spiritual world the
faces of spirits become the effigies of their internal affections, 273.

ELECTION belongs to the man and not to the woman, 296. The women have
the right of election of one of their suitors, 296.

ELEVATION.--With men there is an elevation of the mind into superior
light, and with women elevation of the mind into superior heat, 188.
Elevation into superior light with men is elevation into superior
intelligence, and thence into wisdom, in which also there are ascending
degrees of elevation, 188. The elevation into superior heat with women
is an elevation into chaster and purer conjugial love, and continually
towards the conjugial principle, which from creation lies concealed in
their inmost principles, 188. These elevations considered in themselves
are openings of the mind, 188.


EMPLOYMENTS in the spiritual world, 207.

END of this Work, 295.

END, the, and the cause, in what is to be effected and in effects, act
in unity because they act together, 387. The end, cause, and effect
successively progress as three things, but in the effect itself they
make one, 401. Every end considered in itself is a love, 212. Every end
appertains to the will, every cause to the understanding, and every
effect to action, 400. The end, unless the intended effect is seen
together with it, is not any thing, neither does each become any thing,
unless the cause supports, contrives, and conjoins, 400. All operations
in the universe have a progression from ends, through causes into
effects, 400. Ends advance in a series, one after the other, and in
their progress the last end becomes first, 387. Ends make progression in
nature through times without time, but they cannot come forth and
manifest themselves, until the effect or use exists and becomes a
subject, 401. The end of marriage is the procreation of children, 254.
All in heaven are influenced by an end of good; and all in hell by an
end of evil, 453, 527.


ENGLISH, 103, 107, 326.

ENUNCIATIONS, the.--The name of the prophetic books of the Word that was
given to the inhabitants of Asia, before the Israelitish Word, 77.


EQUILIBRIUM, there is an, between the sphere of conjugial love, and
between the sphere of its opposite, and man is kept in this equilibrium,
437. This equilibrium is a spiritual equilibrium, 437. Spiritual
equilibrium is that which exists between good and evil, or between
heaven and hell, 444. This equilibrium produces a free principle, 444.
See _Freedom_.

ERUDITE, the pretended, in the spiritual world, 232.

ERUDITION appertains to rational wisdom, 163.

ERUDITION is one of the principles constituent of rational wisdom, 163.

ESSE and EXISTERE.--The esse of the substance of God is Divine good, and
the existere of the substance of God is Divine truth, 115.

ESSENTIALS.--Love, wisdom, and use, are three essentials, together
constituting one divine essence, 183. These three essentials flow into
the souls of men, 183.

ETERNITY is the infinity of time, 185.

ETHICS is one of those sciences by which an entrance is made into things
rational, which are the ground of rational wisdom, 163.

EUNUCHS.--Of those who are born eunuchs, or of eunuchs so made, 151. Who
are understood by the eunuchs who make themselves eunuchs for the
kingdom of heaven's sake, Matt. xix. 12, 156.

EVIL is not from creation; nothing but good exists from creation, 444.
Man himself is the origin of evil, not that that origin was implanted in
him by creation, but that he, by turning from God to himself, implanted
it in himself, 444. Love without wisdom is love from man, and this love
is the origin of evil, 444. No one can be withdrawn from evil unless he
has been first led into it, 510. So far as any one removes evil, so far
a capacity is given for good to succeed in its place, 147. So far as
evil is hated, so far good is loved, 147. Evils and falses, after they
arose, were distinguished into genera, species, and differences, 479.
All evils are together of the external and internal man; the internal
intends them, and the external does them, 486. So far as the
understanding favors evils, so far a man appropriates them to himself,
and makes them his own, 489. See _Hereditary_.

EXTENSION cannot be predicated of things spiritual, 158. The reason why,

EXTERNALS derive from their internals their good or evil, 478. Of the
external derived from the internal, and of the external separate from
the internal, 148. How man after death puts off externals, and puts on
internals, 48*.

EYE, the, does not see and discern various particulars in objects, but
they are seen and discerned by the spirit, 440. In heaven the right eye
is the good of vision, and the left the truth thereof, 316.

EYES, when the, of the spirit are opened, angels appear in their proper
form, which is the human, 30.

FABLES.--Things which are called fables at this day, were
correspondences agreeable to the primeval method of speaking, 182.

FACE, the, depends on the mind (_animus_), and is its type, 524. The
countenance is a type of the love, 35. The variety of countenances is
infinite, 35. There are not two human faces which arc exactly alike,
186. The faces of no two persons are absolutely alike, nor can there be
two faces alike to eternity, 524.

FACULTY.--Man is born faculty and inclination; faculty to know, and
inclination to love, 134. The faculty of understanding and growing wise
as of himself, was implanted in man by creation, 444. The faculty of
knowing, of understanding, and of growing wise, receives truths, whereby
it has science, intelligence, and wisdom, 122. Man has the faculty of
elevating his understanding into the light of wisdom, and his will into
the heat of celestial love; these two faculties are never taken away
from any man, 230. The faculty of becoming wise increases with those who
are in love truly conjugial, 211.

FAITH is truth, 10, 24. Saving faith is to believe on the Lord Jesus
Christ, 82.

FALLACIES of the senses are the darkness of truths, 152*.

FALSES, all, have been collated into hell, 479. See _Evils_.

FALSIFICATIONS of truth are spiritual whoredoms, 77, 80.

FATHER.--The Lord in the Word is called Father, 118. Most fathers, when
they come into another life, recollect their children who have died
before them, and they are also presented to, and mutually acknowledge,
each other, 406. In what manner spiritual and natural fathers act, 406.
By father and mother, whom man is to leave, Matt. xix. 4, 5, in a
spiritual sense, is meant his _proprium_ (self-hood) of will, and
_proprium_ of understanding, 194. See _Proprium_.

FAVOR, causes of, between married partners, 278, 287, 290.

FEAR.--In love truly conjugial there is a fear of loss, 318. This fear
resides in the very inmost principles of the mind, 318.

FEASTS.--There are in heaven, as in the world, both feasts and repasts,

FEMALE.--See _Male and Female_. The female principle is derived from
the male, or, the woman was taken out of the man, 32. The female
principle cannot be changed into the male principle, nor the male into
the female, 32. The difference between the essential feminine and
masculine principle, 32, 168. The good of truth, or truth from good, in
the female principle, 61, 88, 90. The female principle consists in
perceiving from love, 168, 220.

FEVERS, malignant and pestilential, 253, 470.

FIRE in heaven represents good, 326.

FIRE in the spiritual sense signifies love, 380. The fire of the angelic
sun is divine love, 34. The fire of the altar and of the candlestick in
the tabernacle among the Israelites, represented divine love, 380. The
fire of the natural sun has existed from no other source than from the
fire of the spiritual sun, which is divine love, 380. The fires of the
west signify the delusive loves of evil, 77.

FISH.--In the spiritual world fishes are representative forms, 76. Every
fish corresponds to some quality, 76.

FLAME.--Celestial love with the angels of heaven appears at a distance
as flame; and thus also infernal love appears with the spirits of hell,
359. Flame in the spiritual world does not burn like flame in the
natural world, 359. Celestial flame in no case bursts out against
another, but only defends itself, and defends itself against an evil
person, as when he rushes into the fire and is burnt, 365.

FLESH, the, is contrary to the spirit, that is, contrary to the
spiritual things of the church, 497. Combat between the flesh and the
spirit, 488. The flesh is ignorant of the delights of the spirit, 481.
The flesh is not sensible of those things which happen in the flesh, but
the spirit perceives them, 440. What is signified by the words of our
Lord, "They are no more twain but one flesh," 50, 156*, 178, 321. By
"all flesh," in the Word, is signified every man, 156*.

FLOW FROM, to.--All that which flows from a subject, and encompasses and
environs it, is named a sphere, 386.

FLOW IN, to.--Every thing which flows in from the Lord into man, flows
into his inmost principle, which is the soul, and descends thence into
his middle principle, which is the mind, and through this into his
ultimate principle, which is the body, 101. The marriage of good and
truth flows thus from the Lord with man, immediately into his soul, and
thence proceeds to the principles next succeeding, and through these to
the extreme or outermost, 101.

FLOWERS.--The delights of conjugial love are represented in heaven by
the flowers with which the cloaks and tunics of married partners are
embroidered, 137.

FLOWERY FIELDS.--In heaven there are flowery fields which are the
appearances under which the chaste pleasures of conjugial love are
presented to the sight, 430.

FOOD, heavenly, in its essence is nothing but love, wisdom, and use,
united together; that is, use effected by wisdom, and derived from love,
6. Food for the body is given to every one in heaven, according to the
use which he performs, 6.

FORM.--There is nothing that exists but in a form, 186. There is no
substance without a form, 66. Every form consists of various things, and
is such as is the harmonic co-ordination thereof and arrangement to one,
524. All a man's affections and thoughts are in forms, and thence from
forms, 186. The form of heaven is derived solely from varieties of souls
and minds arranged into such an order as to make a one, 524. Truth is
the form of good, 198. The human form in its inmost principles is from
creation a form of love and wisdom, 361. Men from creation are forms of
science, intelligence, and wisdom; and women are forms of the love of
those principles as existing with men, 187. Form of the marriage of good
and truth, 100. Two married partners are that form in their inmost
principles, and thence in what is derived from those principles, in
proportion as the interiors of their mind are opened, 101, 102. Two
married partners are the very forms of love and wisdom, or of good and
truth, 66. The internal form of man is that of his spirit, 186. The
woman is a form of wisdom inspired with love-affection, 56. The male
form is the intellectual form, and the female is the voluntary, 228. The
most perfect and most noble human form results from the conjunction of
two forms by marriage, so as to become one form, 201. How man, created a
form of God, could be changed into a form of the devil, 153*. The desire
to continue in its form is implanted from creation in all living things,
361. See _Substance_.

FORMATION.--As to formation, the masculine soul, as being intellectual,
is thus truth, 220. Formation of the woman into a wife according to the
description in the Book of Creation, 193-198.

FOUNTAIN, a, signifies the truth of wisdom, 293. Fountain of Parnassus,
182. See _Water_.

FOWLS.--Wonderful things conspicuous respecting fowls, 417.

FRANCE, 380, 381.

FREEDOM originates in the spiritual equilibrium which exists between
heaven and hell, or between good and evil, and in which man is educated,
444. The freedom of love truly conjugial is most free, 257. The Lord
wills that the male man (_homo_) should act from principle according to
reason, 208, 438. Without freedom and reason man would not be a man, but
a beast, 438.

FRENCH, the, 103, 110, 326.

FRENSY, or furious wildness, a legitimate cause of separation, 252, 470.

FRIENDS meet after death, and recollect their friendships in the former
world; but when their consociation is only from external affections, a
separation ensues, and they no longer see or know each other, 273.

FRIENDSHIP is one of the moral virtues which have respect to life, and
enter into it, 164. Friendship increases with those who are principled
in love truly conjugial, 214. Inmost friendship is in love truly
conjugial, and is derived from it, 180. Inmost friendship is seated in
the breast, 180. Friendship from conjugial love differs greatly from the
friendship of every other love, 214. Apparent friendship between married
partners is a consequence of the conjugial covenant being ratified for
the term of life, 278. There are various species of apparent friendship
between married partners, one of whom is brought under the yoke, and
therefore subject to the other, 291. Difference between conjugial
friendship and servile friendship in marriages, 248. Under what
circumstances there may exist between married partners, when old, a
friendship resembling that of conjugial love, 290.


FRUCTIFICATION, all, is originally derived from the influx of love,
wisdom, and use from the Lord; from an immediate influx into the souls
of men; from a mediate influx into the souls of animals; and from an
influx still more mediate into the inmost principles of vegetables, 183.
Fructifications are continuations of creation, 183. Fructification in
the heavens, 44, 355.

FUTURE, the.--The Lord does not permit any man to know the future,
because in proportion as he does so, in the same degree his reason and
understanding, with his prudence and wisdom, become inactive, are
swallowed up and destroyed, 535.

GALLERY, open, 208.


GARDENS.--In heaven the appearances under which the chaste delights of
conjugial love are presented, are gardens and flowery fields, 430. The
garden of Eden signifies the wisdom of love, 135. Nuptial gardens, 316.
Paradisiacal gardens, 8. Description of the garden of the prince of a
heavenly society, 13.

GARLAND OF ROSES, a, in heaven signifies the delights of intelligence,

GARLANDS in heaven represent the delights of conjugial love, 137, 293.

GENERA.--Distinction of all things into genera, species, and
discriminations; the reason why, 479. There are three genera of
adulteries, simple, duplicate, and triplicate, 479, 484.

GENERAL of an army, 481.

GENERALS cannot enter into particulars, 328.

GENEROSITY is one of those moral virtues which have respect to life, and
enter into it, 164.

GENII.--Who those are who, in the spiritual world, are called infernal
genii, 514.

GENITAL region, 183.

GENTILES.--Why there is no communication between the Christian heaven,
and the heaven of the Gentiles, 352.

GEOMETRY is one of the sciences by which an entrance is made into things
rational, which are the ground of rational wisdom, 163.

GERMANS, 103, 109.


GESTURES.--In the spiritual world the internal affections appear even in
the gestures, 273.

GIANTS, abode of, 77.

GLAND, pineal, 315.

GLORIFICATION of the Lord by the angels of the heavens on account of his
coming, 81.

GLORIFYING, by, God is meant the discharging of all the duties of our
callings with faithfulness, sincerity, and diligence; hereby God is
glorified, as well as by acts of worship at stated times, succeeding
these duties, 9.

GLORY, the, of the love of self, elevates the understanding even into
the light of heaven, 269. The glory of honor with men induces, exalts,
and sharpens jealousy, 378.

GOD, the, of heaven is the Lord, 78. There is only one God, in whom
there is a divine trinity, and He is the Lord Jesus Christ, 82, 532. God
is love itself, and wisdom itself, 132. The _esse_ of the substance of
God is divine good, and the _existere_ of His substance is divine truth,
115. See _Lord, obs_.

GOOD and TRUTH.--What the will loves and does is called good, and what
the understanding perceives and thinks is called true, 490. All those
things which pertain to the love are called good, and all those things
which pertain to wisdom are called truths, 60. All things in the
universe have relation to good and truth, 60. Good and truth are the
universals of creation, and thence are in all created things, 84. Good
has relation to love, and truth to wisdom, 84. By truths, man has
understanding, perception, and all thought; and by goods, love, charity,
and all affection, 121. Man receives truth as his own, and appropriates
it as his own, for he thinks what is true as from himself, 122; but he
cannot take good as of himself, it being no object of his sight, 123.
The truth of faith constitutes the Lord's presence, and the good of life
according to the truths of faith constitutes conjunction with Him, 72.
The truth of faith constitutes the Lord's presence, because it relates
to light; and the good of life constitutes conjunction, because it
relates to heat, 72. In all things in the universe, good is conjoined
with truth, and truth with good, 60. There is not any truth without
good, nor good without truth, 87. Good is not good, only so far as it is
united with truth; and truth is not truth, only so far as it is united
with good, 87. Relations of good and truth to their objects, and their
conjunction with them, 87. The good which joins itself with the truth
belonging to the man is from the Lord immediately, but the good of the
wife, which joins itself with the truth belonging to the man, is from
the Lord mediately through the wife, 100. See _Marriage of Good and

GOVERNMENT.--In heaven there are governments and forms of government, 7.

GOVERNMENTS.--There are in heaven, as on the earths, distinctions of
dignity and governments, 7.

GRAPES, good, and bad grapes, what they represent in the spiritual
world, 294, 76.

GROUND.--Man at his first birth is as a ground in which no seeds are
implanted, but which nevertheless is capable of receiving all seeds, and
of bringing them forth and fructifying them, 134.

GROVES, 76, 132, 183, 316.

GUILT, _Reatus_, is principally predicated of the will, 493.

GYMNASIA in the spiritual world, 151*, 207, 315, 380.

GYMNASIA, Olympic, in the spiritual world, where the ancient _sophi_ and
many of their disciples met together, 151*.

HABITATIONS.--How men have ceased to be habitations of God, 153*.

HAND.--In heaven the right hand is the good of man's ability, and the
left the truth thereof, 316. If, in the Word, mention is made of a
thing's being inscribed on the hands, it is because the hands are the
ultimates of man, wherein the deliberations and conclusions of his mind
terminate, and there constitute what is simultaneous, 314. The angels
can see in a man's hand all the thoughts and intentions of his mind,
314. Whatever a man examines intellectually, appears to the angels as if
inscribed on his hands, 261.

HAPPINESS, concerning eternal, 2 and following. Happiness ought to be
within external joys, and to flow from them, 6. This happiness abiding
in external joys, makes them joys, and to flow from them, 6. This
happiness abiding in external joys, makes them joys, it enriches them,
and prevents their becoming loathsome and disgusting; and this happiness
is derived to every angel from the use he performs in his function, 6.
From the reception of the love of uses, springs heavenly happiness,
which is the life of joys, 6. Heavenly happiness results from the
eternal enjoyment of different states derived from conjugial love, 180.
The delights of the soul, with the thoughts of the mind and the
sensations of the body, constitute heavenly happiness, 16. The happiness
which results from the sensations of the body alone, is not eternal, but
soon passes away, and in some cases becomes unhappiness, 16. Eternal
happiness does not arise from the place, but from the state of the life
of man (_homo_) 16.

HAPPINESS, the, of cohabitation increases with those who are principled
in love truly conjugial, 213.

HEALING of the sick by the touch, 396.

HEARING, natural, is grounded in spiritual hearing, which is attention
of the understanding, and at the same time accommodation of the will,
220. The love of hearing grounded in the love of hearkening to and
obeying has the sense of hearing, and the gratifications proper to it
are the various kinds of harmony, 210. The perception of a thing imbibed
by hearing only flows in indeed, but does not remain unless the hearer
also thinks of it from himself, and asks questions concerning it, 183.

HEART, the, signifies love, 75. The heart has relation to good, 87. The
heart rules by the blood in every part of the body, 179.

HEAT, spiritual, is love, 235. This heat is from no other source than
the sun of the spiritual world, 235. Heat is felt, and not seen, 123.
When the heat of conjugial love removes and rejects the heat of
adulterous love, conjugial love begins to acquire a pleasant warmth,
147. The quality of the heat of conjugial love with polygamists, 344.

HEAT and LIGHT.--In heaven heat is love, and the light with which heat
is united, is wisdom, 137. Natural heat corresponds to spiritual heat,
which is love, and natural light corresponds to spiritual light, which
is wisdom, 145. Heavenly light acts in unity with wisdom, and heavenly
heat with love, 145. Those things which have relation to light are seen,
and those which have relation to heat are felt, 168. The delight of
spiritual heat with spiritual light is perceivable in human forms, in
which this heat is conjugial love, and this light is wisdom, 189.

HEAVEN.--The angelic heaven is formed from the human race, 156. There
are three heavens, the first or ultimate heaven, the second or middle
heaven, and the third or highest heaven, 42. The universal heaven is
arranged in order according to the varieties of the affections of the
love of good, 36. In heaven human forms are altogether similar to those
in the natural world. Nothing is wanting in the male, and nothing in the
female, 44. The heaven of infants, its situation, 410. Heaven of
innocence, 444. Heaven of Mahometans, 342-344.

HELICON, 151*, 182.

HELICONIDES, sports of the, in the spiritual world, 207. These sports
were spiritual exercises and trials of skill, 207.

HELL.--The universal hell is arranged in order according to the
affections of the love of evil, 36. Those who are in evil from the
understanding dwell there in front and are called satans, but those who
are in evil from the will dwell to the back and are called devils, 492.
Hell of the deceitful, 514.


HEREDITARY evil is not from Adam, but from a man's parents, 525. Whence
it springs, 245.

HETEROGENEITES in the spiritual world are not only felt, but also appear
in the face, the discourse, and the gesture, 273.

HETEROGENEOUS or DISCORDANT, what is, causes disjunction and absence in
the spiritual world, 171.

HIEROGLYPHICS, the, of the Egyptians derive their origin from the
science of correspondences and representations, 76, 342.

HISTORY is one of the sciences by which an entrance is made into things
rational, which are the ground of rational wisdom, 163.

HOGS.--In hell, the forms of beasts under which the lascivious delights
of adulterous love are presented to the view are hogs, &c., 430.
Companions of Ulysses changed into hogs, 521.


HOLLANDERS or Dutchmen, 103, 105.

HOMOGENEITES, in the spiritual world, are not only felt, but also appear
in the face, language, and gesture, 273.

HOMOGENEOUS or CONCORDANT, what is, causes conjunction and presence,

HONORS.--In heaven the angels feel that the honors of the dignities are
out of themselves, and are as the garments with which they are clothed,

HOOF, by the, of the horse Pegasus is understood experiences whereby
comes natural intelligence, 182.

HOUSE, the, signifies the understanding of truths, 76. See _Pegasus_.

HOUSE.--In heaven no one can dwell but in his own house, which is
provided for him, and assigned to him, according to the quality of his
love, 50.

HUMAN PRINCIPLE, the, consists in desiring to grow wise, and in loving
whatever appertains to wisdom, 52.

HUNCH-BACKED.--When the love of the world constitutes the head, a man is
not a man otherwise than as hunch-backed, 269.

HUSBAND.--How with young men the youthful principle is changed into that
of a husband, 199.

HUSBAND, the, does not represent the Lord, and the wife the church,
because both together, the husband and the wife, constitute the church,
125. The husband represents wisdom, and the wife represents the love of
the wisdom of the husband, 21. The husband is truth, and the wife the
good thereof, 76. A state receptible of love, and perceptible of wisdom,
makes a youth into a husband, 321. See _Wife_.

HYPOCRITE.--Every man who is not interiorly led by the Lord is a
hypocrite, and thereby an apparent man, and yet not a man, 267.

IDEA, every, of man's, however sublimated, is substantial--that is,
affixed to substances, 66. To every idea of natural thought there
adheres something derived from space and time, which is not the case
with any spiritual idea, 328. Spiritual ideas, compared with natural,
are ideas of ideas, 326. There is not any idea of natural thought
adequate to any idea of spiritual thought, 326. Spiritual ideas are
supernatural, inexpressible, ineffable, and incomprehensible to the
natural man, 326. One natural idea contains innumerable spiritual ideas,
and one spiritual idea contains innumerable celestial ideas, 329.

IDENTITY.--No absolute identity of two things exist, still less of
several, 186.

IDOLATERS, ancient, in the spiritual world, 78.

IDOLATRY.--Its origin, 78, 342.

IJIM, the, in hell represent the images of the phantasies of the
infernals, 264. See _Phantasy_.

ILLUSTRATE, to, 42, 48*, 130, 134, &c.

_Obs._--In the writings of the Author, to illustrate is generally used
in the sense of to enlighten.

ILLUSTRATION.--In the Word there is illustration concerning eternal
life, 28.

_Obs._--Illustration is an actual opening of the interiors which pertain
to the mind, and also an elevation into the light of heaven, _H.D._,

IMAGE.--What are the image and likeness of God into which man was
created, 182, 134. Image of the husband in the wife, 173.

IMAGINATION, 4, 7. See _Phantasy_.

IMMODESTY, 252, 472. All in hell are in the immodesty of adulterous
love, 429.

IMMORTALITY.--Man may no longer be in doubt through ignorance respecting
his immortality, after the discoveries which it has pleased the Lord to
make, 532.

IMPLANT, to.--That which is implanted in souls by creation, and respects
propagation, is indelible, and not to be extirpated, 409. Good cannot be
implanted, only so far as evil is removed, 525.

IMPLETION.--The soul is a spiritual substance, which is not a subject of
extension, but of impletion, 220.

IMPOSITION OF HANDS.--Whence it has originated, 396.

IMPURE.--To the impure every thing is impure, 140.

IMPURITY, the, of hell is from adulterous love, 480, 495. In like manner
the impurity in the church, 431, 495. There are innumerable varieties of
impurities; all hell overflows with impurities, 430.

IMPUTATION, the, of evil in the other life is not accusation,
incusation, inculpation, and judication, as in the world, 524; evil is
there made sensible as in its odor; it is this which accuses, incuses,
fixes blame, and judges, not before any judge, but before every one who
is principled in good, and this is what is meant by imputation, 524.
Imputation of adulterous love, and imputation of conjugial love,
523-531. Imputation of adulteries after death, how effected, 485, 489,
493; these imputations take place after death, not according to
circumstances, which are external of the deed, but according to internal
circumstances of the mind, 530. Imputation of good, how it is effected,
524. If by imputation is meant the transcription of good into any one
who is in evil, it is a frivolous term, 526.

IMPUTE, to.--The evil in which every one is, is imputed to him after
death; in like manner the good, 524, 530, 531. Evil or good is imputed
to every one after death, according to the quality of his will and or
his understanding, 527. Who it is to whom sin is not imputed, and who to
whom it is imputed, 529, 527.

INACTIVITY or SLOTH occasions a universal languor, dulness, stupor, and
drowsiness of the mind, and thence of the body, 207. In consequence of
sloth the mind grows stupid and the body torpid, and the whole man
becomes insensible to every vital love, especially to conjugial love,

INCLINATION.--In the truth of good, and in the good of truth, there is
implanted from creation an inclination to join themselves together into
one, 88, 100; the reason why, 89. The conjunctive inclination, which is
conjugial love, is in the same degree with the conjunction of good and
truth, which is the church, 63. Every one derives from his parents his
peculiar temper, which is his inclination, 525. Children are born with
inclinations to such things as their parents were inclined to, 202; but
it is of the Divine Providence that perverse inclinations may be
rectified, 202. Inclinations of married partners towards each other,
171. Husbands know nothing at all of the inclinations and affections of
their own love, but wives are well acquainted with those principles in
their husbands, 208. Inclination of the wife towards the husband, 160.
Dissimilitude of internal inclinations is the origin and cause of cold,
275. External inclinations, whence they arise, 246.

INDIFFERENCE with married partners comes from a disunion of souls and
disjunction of minds, 236, 256.

INDUSTRY is one of the moral virtues which have respect to life, and
enter into it, 164.

INEQUALITY of external rank and condition is one of the external causes
of cold, 250. There are many inequalities of rank and condition which
put an end to the conjugial love commenced before marriage, 250.

INFANCY is the appearance of innocence, 75.

INFLUX.--What is meant by influx, 313. There is an immediate influx from
the Lord into the souls of men, a mediate influx into the souls of
animals, and an influx still more mediate into the inmost principles of
vegetables, 183. Every subject receives influx according to its form,
86. The subject does not perceive the influx, 392. The influx is alike
into all; but the reception, which is according to the form, causes
every species to continue a particular species, 86. The influx of love
and wisdom from the Lord is the essential activity from which comes all
delight, 461. Influx of conjugial love, 183, 208, 355.

INHERENT, 23, 217, 410, 422.

_Obs._--That is called inherent which proceeds from a common influx,
_A.E._, 955. Common influx is a continual effort proceeding from the
Lord through all heaven, into each of the things which pertain to the
life of man. See _A.E._, 6214. What is inherent is as a graft.

INHERENT, to be, 32, 51, 98, 221, 422, 426.

INMOST principles of the mind, and inmost principles of the body, 68.
The highest things of successive order become the inmost of simultaneous
order, 314. The inmost principle of man is his soul, 183.

INNOCENCE is the _esse_ of every good; good is only so far good as
innocence is in it, 394, 414. The Lord is innocence itself, 394.
Innocence is to be led by the Lord, 414. The innocence of infants flows
in from the Lord, 395. The sphere of innocence flows into infants, and
through them into parents, and affects them, 395, 396. What is the
innocence of infants which flows into parents, 395. The innocence of
infancy is the cause of the love called _storge_, 395. Innocence
corresponds to infancy, and also to nakedness, 413. The innocence of
childhood is external innocence, and the innocence of wisdom internal
innocence, 413. The innocence of wisdom is the end of all instruction
and progression with infants in the spiritual world, 413. When they come
to the innocence of wisdom, the innocence of infancy is adjoined to
them, which in the mean time had served them as a plane, 413. Innocence
is in conjugial love, and pertains to the soul, 180. Innocence is one of
the spiritual virtues which flow from love to God and love towards the
neighbor, 164.

INSANITY, 212.--Insanity, a vitiated state of the mind, is a legitimate
cause of separation, 252, 470.

INSCRIBED ON THE HANDS.--Why this form of expression is used in the
Word, 314. See _Hand_.

INSTRUCTION of children in heaven, 411-413. Places of instruction in the
spiritual world, 261.

INTEGRITY, state of, 135, 155.

INTELLECTUAL, the, principle is nothing but truth, 220. Man's
intellectual principle is the inmost principle of the woman, 195.

INTELLIGENCE is a principle of reason, 130. There is no end to
intelligence, 185. Every one is in intelligence, not by birth, but
exteriorly by education, 267. The intelligence of women is in itself
modest, elegant, pacific, yielding, soft, tender; and the intelligence
of men in itself is grave, harsh, hard, daring, fond of licentiousness,
218. Circles around the head represent intelligence, 269.


INTENTION.--That which flows forth from the form of a man's life, thus
from the understanding and its thought, is called intention; but that
which flows forth from the essence of a man's life, thus that which
flows forth from his will or his love, is principally called purpose,
493. The intention which pertains to the will is principally regarded by
the Lord, 71, 146. Intention is as an act before determination; hence it
is that, by a wise man and also by the Lord, intention is accepted as an
act, 400, 452. Intention is the soul of all actions, and causes
blamableness and unblamableness in the world, and after death
imputation, 452.

INTERCOURSE.--In heaven there are frequent occasions of cheerful
intercourse and conversation, whereby the internal minds (_mentes_) of
the angels are exhilarated, their external minds (_animi_) entertained,
their bosoms delighted, and their bodies refreshed, but such occasions
do not occur till they have fulfilled their appointed uses in the
discharge of their respective business and functions, 5.

INTERIORS, the, form the exteriors to their own likeness, 33. The
opening of the interiors cannot be fully effected except with those who
have been prepared by the Lord to receive the things which are of
spiritual wisdom, 39. These interiors, which in themselves are
spiritual, are opened by the Lord alone, 340, 341.

INTERNAL PRINCIPLES, man's, by which are meant the things appertaining
to his mind or spirit, are elevated in a superior degree above his
external principles, 185.

INTREPIDITY is one of the moral virtues which have respect to life, and
enter into it, 164.

IRON.--Age of iron, 78.

ISRAELITISH NATION.--Why it was permitted to the Israelitish nation to
marry a plurality of wives, 340.

ITALIANS, 103, 106. Italian eunuchs, 156.

JAMES, the Apostle, represented charity, 119.

JEALOUSY, concerning, 357-379. The zeal of conjugial love is called
jealousy, 367. Jealousy is like a burning fire against those who infest
love exercised towards a married partner, and it is a horrid fear for
the loss of that love, 368. There is a spiritual jealousy with
monogamists, and natural with polygamists, 369, 370. Jealousy with those
married partners who tenderly love each other is a just grief grounded
in sound reason lest conjugial love should be divided, and should
thereby perish, 371, 372. Jealousy with married partners who do not love
each other is grounded in several causes, proceeding in some instances
from various mental sickness, 373, 375. Jealousy with men resides in the
understanding, 372. In some instances there is not any jealousy, and
this also from various causes, 376. There is a jealousy also in regard
to concubines, but not such as in regard to wives, 377. Jealousy
likewise exists among beasts and birds, 378. The jealousy prevalent with
men and husbands is different from what is prevalent with women and
wives, 379.

JEHOVAH.--The Lord is Jehovah from eternity, 29. Why Jehovah is said to
be jealous, 366.

JERUSALEM, the New, signifies the new church of the Lord, 43, 534.

JESUIT, 499.

JESUS CHRIST.--The divine trinity is in Jesus Christ, in whom Dwells all
the fulness of the Godhead bodily, 24. See _God, Lord_.

JEW, a, may be recognized by his look, 202.

JOB.--The doctrine of correspondences, of which the spiritual sense of
the Word is composed, has been concealed now for some thousands of
years, namely, since the time of Job, 532.

JOHN, the Apostle, represented the works of charity, 119. He represented
the church as to the goods of charity, John xix. 26, 27, 119.

JOY, heavenly, 2, and following. Heavenly joy consists in the delight of
doing something that is useful to ourselves and others, which delight
derives its essence from love, and its existence from wisdom, 5. The
delight of being useful, originating in love and operating by wisdom, is
the very soul and life of all heavenly joys, 5.

JUDGE, a, gives sentence according to actions done, but every one after
death is judged according to the intentions; thus a judge may absolve a
person, who after death is condemned, and _vice versa_, 485, 527. Unjust
judges, their fate in the other life, 231.

JUDGE, to.--It is permitted to every one to judge of the moral and civil
life of another in the world, but to judge what is the quality of his
interior mind or soul, thus what is the quality of any one's spiritual
state, and thence what is his lot after death, is not allowed, 523. No
one is to be judged of from the wisdom of his conversation, but of his
life in union therewith, 499. After death every one is judged according
to the intentions of the will, and thence of the understanding; and
according to the confirmations of the understanding, and thence of the
will, 485.

JUDGMENT.--Difference between corporeal judgment, and judgment of the
mind, 57. By corporeal judgment is meant the judgment of the mind
according to the external senses, which judgment is gross and dull, 57.
See _Justice and Judgment_.

JUDICIAL PROCEEDINGS.--In heaven there are judicial proceedings, 207,

JURISPRUDENCE is one of the sciences by which, as by doors, an entrance
is made into things rational, which are the ground of rational wisdom,

JUSTICE, Divine.--It is contrary to Divine justice to condemn those who
acknowledge a God and from a principle of religion practise the laws of
justice, which consist in shunning evils because they are contrary to
God, and doing what is good because it is agreeable to God, 351.

JUSTICE and JUDGMENT.--Justice has relation to moral wisdom, and
judgment to rational wisdom, 164. The spiritual man in all he does acts
from justice and judgment, 280.

KIDS.--In heaven, the forms of animals under which the chaste delights
of conjugial love are presented to view are kids &c., 430.

KINGDOM, the, of Christ, which is heaven, is a kingdom of uses, 7.

LABYRINTH, paradisiacal, 8.

LAKES signify falsifications of truth, 80. Lakes of fire and brimstone,
79, 80.

LAMBS in the spiritual world are representative forms of the state of
innocence and peace of the inhabitants, 75. The forms of animals under
which the chaste delights of conjugial love are there presented to the
view, are lambs, &c., 430. The Lord from innocence is called a lamb,

LAMPS signify truth, 44.

LANGUAGE.--All in the spiritual world have the spiritual language, which
has in it nothing common to any natural language, 326. Every man comes
of himself into the use of that language after his decease, 326. Every
spirit and angel, when conversing with a man, speaks his proper
language, 326. The sound of spiritual language differs so far from the
sound of natural language, that a spiritual sound, though loud, could
not at all be heard by a natural man, nor a natural sound by a spiritual
man, 326.

LASCIVIOUS.--Angels discern in the extremes what is lascivious from what
is not lascivious, 439. The external principle separated from the
internal, is lascivious in the whole and in every part, 148. The
lascivious mind acts lasciviously, and the chaste mind chastely; and the
latter arranges the body, whereas the former is arranged by the body,

LASCIVIOUSNESS, in its spiritual origin, is insanity, 212. In the lowest
region of the mind, which is called the natural, reside all the
concupiscences of lasciviousness, but in the superior region, which is
called the spiritual, there are not any concupiscences, 305. All in hell
are in lasciviousness, 429. A sphere of lasciviousness issues forth from
the unchaste, 140.

LATITUDE.--All goods and evils partake of latitude and altitude, and
according to latitude have their genera, and according to altitude their
degrees, 478.

LAW.--Divine law and rational are one law, 276. How the declaration,
that no one can fulfil the law, is to be understood, 528.

LEAVE his father and mother, to, Gen. ii. 4; Matt. xix. 45, signifies to
divest himself of the proprium of the will and of the understanding,

LEFT, the, signifies truth, 316.

LEOPARDS in the spiritual world represent the falsities and depraved
inclinations of the inhabitants to those things which pertain to
idolatrous worship, 79. Those who only read the Word, and imbibe thence
nothing of doctrine, but confirm false principles, appear like leopards,

LEPROSY, 258, 470.

LIBERALITY is one of those virtues which have respect to life, and enter
into it, 164.

LIBERTY.--See _Rationality_ and _Liberty_.

LIBRARIES in the spiritual world, 207.

LIFE.--The life of man essentially is his will, and formally is his
understanding, 493. Every one has excellence of life according to his
conjugial love, 510.

LIGHT.--In heaven, the light with which warmth is united is wisdom, 137.
In heaven there is perpetual light, and on no occasion do the shades of
evening prevail; still less is there darkness, because the sun does not
set, 137. Heavenly light is above the rational principle with man, and
rational light is below it, 233. If heavenly light does not flow into
natural light, a man does not see whether any thing true is true, and
neither does he see that any thing false is false, 233. False and
delusive lights, 77. See _Heat_ and _Light_.

LIGHTNING.--In the spiritual world, the vibration of light, like
lightning, is a correspondence and consequent appearance of the conflict
of arguments, 415.

LIKE.--There is not one angel of heaven absolutely like another, nor any
spirit of hell, neither can there be to eternity, 362. There are not two
human faces exactly alike, 186.

LIKENESS or SIMILITUDE.--The likeness of children to their parents, 525.
Man is a likeness of God from this circumstance, that he feels in
himself that the things which are of God are in him as his, 132, 134.
Similitudes and dissimilitudes between married partners in general
originate from connate inclinations, varied by education, connections,
and imbibed persuasions, 227. There are both internal and external
similitudes and dissimilitudes; the internal derive their origin from
religion, and the external from education, 246. The varieties of
similitudes are very numerous, and differ more or less from each other,
228. Various similitudes can be conjoined, but not with dissimilitudes,
228. The Lord provides similitudes for those who desire love truly
conjugial; and if they are not given in the earths, he provides them in
the heavens, 229. In the spiritual world, similitudes are joined, and
dissimilitudes separated, 273.

LIPOTHAMIA, 253, 470.

LIVE, to, for others is to perform uses, 18.

LOINS, the, with men correspond to conjugial love, 510.

LOOK, to.--The Lord looks at every man in the fore front of his head,
and this aspect passes into the hinder part of his head, 444. In heaven
it is impossible to look at the wife of another from an unchaste
principle, 75.

LORD, the, is the God of heaven and earth, 129. The Lord is essential
good and essential truth; and these in Him are not two, but one, 121.
The Lord loves every one, and desires to do good to every one, 7. He
promotes good or use by the mediation of angels in heaven, and of men on
earth, 7. From the Lord, the creator and conservator of the universe,
there continually proceed love, wisdom, and use, and these three as one,

_Obs._--in all the writings of the Author, by the _Lord_, is signified
the Saviour of the world, Jesus Christ, who is the One only God, because
in Him dwelleth the Trinity of Father, Son, and Holy Spirit.

LOT.--Such as a man's life has been in the world, such is his lot after
death, 46. Lot of those who have abandoned themselves to various lusts,
505, 510, 512, 514. Happy lot of those who wished for dominion from the
love of uses, 266.

LOVE, to.--Whether it be possible for a woman to love her husband, who
constantly loves her own beauty, 380. Whether a man who loves himself
from his intelligence can love a wife, 381.

LOVE is the _esse_ or essence of a man's life, 36, 46, 358. It is the
man himself, 36. It is the best of the life of man, or his vital heat,
34, 359. Love is the essential active principle of life, 183; it is kept
alive by delight, 18. Each love has its delight, 18. All love is of such
a nature that it bursts out into indignation and anger, yea, into fury,
whenever it is disturbed in its delights, 358. Love, without its
delights, is not any thing, 427. Love is spiritual heat, 235. Love is
spiritual heat originating in the fire of the angelic sun, which is pure
love, 358. Spiritual heat living in subjects is felt as love, 235. Love
resides in man's will; in the will it is like fire, and in the
understanding like flame, 360. Love cannot do otherwise than love, and
unite itself, in order that it may be loved in return, 160. It is such,
that it desires to communicate with another whom it loves from the
heart, yea, to confer joys upon him, and thence to derive its own joys,
180. The love of man is his very life, not only the common life of his
whole body, and the common life of all his thoughts, but also the life
of all the particulars thereof, 34. A man is such as his love is, and
not such as his understanding is, since the love easily draws over the
understanding to its side, and enslaves it, 269. It is not possible that
any love should become perfect either with men or with angels, 71, 146.

LOVE, conjugial, is the foundation love of all celestial and spiritual
loves, and thence of all natural loves, 65, 143, 240. It is as a parent,
and all other loves are as the offspring, 65. Conjugial love essentially
consists in the desire of two to become one, that is, their desire that
two lives may become one life, 215, 37. It is the conjunction of love
and wisdom, 65. The very origin of this love resides in the inmost
principles appertaining to man, that is, in is soul, 238, 466. This
origin springs from the marriage of good and truth, 60, 83-102, 103,
143. This love is celestial, spiritual, and holy, because derived from a
celestial, spiritual, and holy origin, 61. The love of the sex with man
is not the origin of conjugial love, but is its first rudiment, 98.
Conjugial love in its origin is the sport of wisdom and love, 75. It is
called celestial, as appertaining to the angels of the highest heaven,
and spiritual, as appertaining to the angels beneath that heaven, 64.
Every angel has conjugial love with its virtue, ability, and delights,
according to his application to the genuine use in which he is, 207.
Into conjugial love are collated all joys and delights from first to
last, 68. Whence arise the delights of conjugial love, which are
innumerable and ineffable, 183. This love belongs to the internal or
spiritual man, and hence is peculiar to man, 95, 96. Conjugial love
corresponds to the affection of truth, its chastity, purity, and
sanctity, 127. It is according to the state of wisdom with man, 130. It
remains with man after death such as it had been interiorly, that is, in
the interior will and thought, 48. The purity of heaven is from
conjugial love, 430. The delights of conjugial love commence in the
spirit, and are of the spirit even in the flesh, 440. These delights are
the delights of wisdom, 442. What are the delights of conjugial love,
69. How conjugial love is formed, 162. It corresponds to the marriage of
the Lord with the church, 62, 143. Conjugial love is according to the
state of the church, because it is according to the state of wisdom with
man, 130. The states of this love are, innocence, peace, tranquillity,
inmost friendship, full confidence, &c., 180. Conjugial love is of
infinite variety, 57. Experience testifies that conjugial love exceeds
self-love, the love of the world, and even the love of life, 333.
Conjugial love is so rare at this day, that its quality is not known,
and scarcely its existence, 69. Conjugial love, such as it was with the
ancients, will be raised again by the Lord, 78, 81. Conjugial love is
according to religion with man, spiritual with the spiritual, natural
with the natural, and merely carnal with adulterers, 534. Of the
conjunction of conjugial love with the love of infants, 385-414. Of the
imputation of conjugial love, 523-531. Of love truly conjugial, 57-78.
Considered in itself, love truly conjugial is a union of souls, a
conjunction of minds, and an endeavor towards conjunction in the bosoms,
and thence in the body, 179. It was the love of loves with the ancients
who lived in the golden, silver, and copper ages, 73. Considered in its
origin and correspondence, it is celestial, spiritual, holy, pure, and
clean, 71. Love truly conjugial is only with those who desire wisdom,
and who consequently advance more and more into wisdom, 98. So far as a
man loves wisdom from the love thereof, or truth from good, so far he is
in love truly conjugial, and in its attendant virtue, 355. So far as man
becomes spiritual, so far he is in love truly conjugial, 130. This love
with its delights is solely from the Lord, and is given to those who
live according to his precepts, 534. Love truly conjugial may exist with
one of the married partners, and not at the same time with the other,
226. How love truly conjugial is distinguished from spurious, false, and
cold conjugial love, 224. Difference between love truly conjugial and
vulgar love, which is also called conjugial, and which with some is
merely the limited love of the sex, 98.

LOVE OF THE BODY, the.--Dignities and honors are peculiarly the objects
of the love of the body; besides these, there are also various enticing
allurements, such as beauty and an external polish of manners, sometimes
even an unchasteness of character, 49.

LOVE OF CHILDREN, the, with the mother and the father, conjoin
themselves as the heart and lungs in the breast, 284. The love of
infants corresponds to the defence of truth and good, 127. Why the love
of infants descends and does not ascend, 402. The love of infants and of
children is different with spiritual married partners from what it is
with natural, 405. The love of infants remains after death, especially
with women, 410. Of the conjunction of conjugial love with the love of
infants, 385-414.

LOVE OF DOMINION, the, grounded in the love of self, and the love of
dominion grounded in the love of uses, 262. The love of dominion
grounded in the love of self, is the first universal love of hell; it is
in the highest degree infernal, 262. The love of dominion grounded in
the love of uses is the universal love of heaven; it is in the highest
degree celestial, 262, 266. When the ruling love is touched, there
ensues an emotion of the mind (_animus_), and if the touch hurts, there
ensues wrath, 358.

LOVE OF THE NEIGHBOR, the, is also the love of doing uses, 269. The love
of the neighbor, or of doing uses, is a spiritual love, 269.

LOVE, polygamical, is connubial, and at the same time adulterous, 78. It
is the love of the sex, limited to a number, 345. It is the love of the
external or natural man, and thus is not conjugial love, 345. It is
inscribed on the natural man, 345.

LOVE OF SELF, the, is also the love of bearing rule over others, 269.
The love of self, or the love of bearing rule over others, is a
corporeal love, 269.

LOVE OF THE SEX, the, is a love directed to several, and contracted with
several of the sex, 48. The love of the sex exists with the natural man,
but conjugial love with the spiritual man, 38. The love of the sex with
man is not the origin of conjugial love, but is its first rudiment; thus
it is like an external natural principle, in which an internal spiritual
principle is implanted, 98. It is the first in respect to time, but not
in respect to end, 98. The love of the sex is the universal of all
loves, being implanted from creation in the heart of man, and is for the
sake of the propagation of the human race, 46. What the chaste love of
the sex is, and whence derived, 55, 99. The love of the sex belongs to
the external of natural man, and hence is common to every animal, 94. It
is in itself natural, 141. Origin of the love of the sex, 446. It is at
first corporeal, next it becomes sensual, afterwards it becomes natural,
like the same love with other animals; but afterwards it may become
natural-rational, and from natural-rational, spiritual, and lastly
spiritual-natural, 447. The nature of the love of the sex if it becomes
active before marriage, 447. The results of checking such love, 450. The
love of the sex remains with man after death, 37. It remains such as it
was in its interior quality, that is, such as it had been in his
interior will and thought, 46.

LOVE OF USES, the, is from the Lord, 262, 266, 305. So far as we do uses
from the love thereof, so far that love increases, 266. The love of
doing uses is also neighborly love, 269.

LOVE OF THE WORLD, the, is also the love of possessing wealth, 269. The
love of the world, or the love of possessing wealth, is a material love,

LOVE, the ruling, is the head of all the rest, 46. The reason why this
love remains with man to eternity, 46.

LOVES.--There are three universal loves which form the constituents of
every man by creation, neighborly love, the love of the world, and the
love of self, 269. A man is a man if these loves are subordinate in that
degree that the first constitutes the head, the second the body, and the
third the feet, 269. Natural, spiritual, and celestial loves; natural
loves relate to the loves of self and the world, spiritual loves to love
towards the neighbor, and celestial loves to love towards the Lord, 67.
When natural loves flow from spiritual loves, and spiritual from
celestial; then the natural loves live from the spiritual, and the
spiritual from the celestial; and all in this order live from the Lord,
in whom they originate, 67. Apparent loves between married partners are
a consequence of the conjugial covenant being ratified for the term of
life, 278. The loves of animals are altogether united with their connate
science, 96. See _Beasts_.

LOVE, adulterous.--Concerning the opposition of adulterous love to
conjugial love, 423-443. By adulterous love opposite to conjugial love,
is meant the love of adultery, so long as it is such as not to be
reputed as sin, nor as evil and dishonorable, contrary to reason, but as
allowable with reason, 423. The quality of adulterous love is not known,
unless it be known what is the quality of conjugial love, 424. The
impurity of hell is from adulterous love, 430. The delights of
adulterous love commence from the flesh, and are of the flesh even in
the spirit, 440. The origin of adulterous love is from the connection
(_connubium_) of what is evil and false, 427. Of the imputation of
adulterous love, 523-531.

LOVE and WISDOM constitute the marriage of the Lord and the church, 21.
The Lord is love, and the church is wisdom, 21. Love and wisdom are the
same thing as good and truth, 84. Love consists of goods, and wisdom of
truths, 84.

LOWEST, the, things of successive order become the outermost of
simultaneous order, 314.


LUNGS, the, signify wisdom, 75. The lungs rule by respiration in every
part of the body, 179.

LUST.--The natural man is nothing but an abode and receptacle of
concupiscences and lust, 448. In all that proceeds from the natural man,
there is concupiscence and lust, 440. Concerning the unchaste love of
the sex with the young, 98. With the married. 456. Concerning various
lusts, 444-460, 443; 501-505, 460, 506-510, 511, 512, 513, 514.

LUXURY, 252.

LYMPHS of the brain, 315.

MADNESS is a vitiated state of the mind, and a legitimate cause of
separation, 252.

MAHOMET, 342, 344.

MAHOMETAN RELIGION, 341. How it originated, 342. It was raised up of the
Lord's divine providence, to the end that it might destroy the
idolatries of many nations, 342.

MAHOMETANS.--Why it is permitted the Mahometans to marry a plurality of
wives, 341. The Mahometan heaven is out of the Christian heaven, and is
divided into two heavens, the one inferior and the other superior, 342.

MALE and FEMALE.--Man (_homo_) is male and female, 32, 100. The male and
female were created to be the essential form of the marriage of good and
truth, 100 and following. The male was created to be the understanding
of truth, thus truth in form; and the female was created to be the will
of good, thus good in form, 100, 220. The male is born intellectual, or
in the affection of knowing, of understanding, and growing wise; and the
female partakes more of the will principle, or is born into the love of
conjoining herself with the affection in the male, 33. Therefore, the
male and female differ as to the face, tone of the voice, and form, 33,
218. Distinct affections, applications, manners, and forms of the male
and female, 90, 91. The male is the wisdom of love, and the female the
love of that wisdom, 32. After death the male lives a male, and the
female a female, each being a spiritual man, 32, 100; neither is there
any thing wanting, 51.

MALE PRINCIPLE, the, consists in perceiving from the understanding, 168.
The truth of good, or truth grounded in good, is in the male principle,
61, 88, 90. In what the male principle essentially consists, 32. See
_Female Principle_.

MAN is born in a state of greater ignorance than the beasts, 152*.
Without instruction he is neither a man nor a beast, but he is a form
which is capable of receiving in itself that which constitutes a man,
thus he is not born a man but he is made a man, 152*. Man is man by
virtue of the will and the understanding, 494. He is a man from this
circumstance, that he can will good, and understand truth, altogether as
from himself, and yet know and believe that it is from God, 132. A man
is a man, and is distinguished from the beasts by this circumstance,
that his mind is distinguished into three regions, as many as the
heavens are distinguished into, and that he is capable of being elevated
out of the lowest region into the next above it, and also from this into
the highest, and thus of becoming an angel of heaven, even of the third,
495. There are three things of which every man consists, the soul, the
mind, and the body; his inmost principle is the soul, his middle is the
mind, and his ultimate is the body, 101. As the soul is man's inmost
principle, it is from its origin celestial; as the mind is his middle
principle, it is from its origin spiritual; and as the body is his
ultimate principle, it is from its origin natural, 158. The supreme
principles in man are turned upwards to God, the middle principles
outwards to the world, and the lowest principles downwards to self, 269.
In man are all the affections of love, and thence all the perceptions of
wisdom, compounded in the most perfect order, so as to make together
what is unanimous, and thereby a one, 361. Man, as to the affections and
thoughts of his mind, is in the midst of angels and spirits, and is so
consociated with them, that were he to be plucked asunder from them, he
would instantly die, 28. Man was created for uses, 249. Man is male and
female, 32. The male man and the female man were so created, that from
two they may become as it were one man, or one flesh; and when they
become one, then, taken together, they are a man (_homo_) in his
fulness; but without such conjunctions they are two, and each is a
divided or half man, 37. Man was born to be wisdom, and the woman to be
the love of the man's wisdom, 75. Man is such as his love is, and not
such as his understanding is, 269. The natural man, separate from the
spiritual, is only man as to the understanding, and not as to the will;
such a one is only half man, 432. A spiritual man is sensible of, and
perceives spiritual delight, which is a thousand times superior to
natural delight, 29. Man lives a man after death, 28. Man after death is
not a natural man, but a spiritual or substantial man, 31. A spiritual
or substantial man sees a spiritual or substantial man, as a natural or
material man sees a natural or material man, 31. Man after death puts
off every thing which does not agree with his love, yea, he successively
puts on the countenance, the tone of voice, the speech, the gestures,
and the manners of the love proper to his life, 36; instead of a
material body he enjoys a substantial one, wherein natural delight
grounded in spiritual is made sensible in its eminence, 475. Men left in
the forests when they were about two or three years old, 151*, 152*.
Difference between men and beasts, 133, 134, 498.

MARRIAGE-APARTMENT of the will and understanding, 270.

MARRIAGE is the fulness of man (_homo_), for by it a man becomes a full
man, 156; thus a state of marriage is preferable to a state of celibacy,
156. Consent is the essential of marriage, and all succeeding ceremonies
are its formalities, 21. The covenant of marriage is for life, 276.
Marriages in themselves are spiritual, and thence holy, 53. Marriages
are the seminaries of the human race, and thence also the seminaries of
the heavenly kingdom, 481. Marriages made in the world are for the most
part external, and not at the same time internal, when yet it is the
internal conjunction, or conjunction of souls, which constitutes a real
marriage, 49, 274. Marriages interiorly conjunctive can hardly be
entered into in the world, the reason why, 320, 49. Of reiterated
marriages, 317-325. There are in the world infernal marriages between
married partners, who interiorly are the most inveterate enemies, and
exteriorly are as the closest friends, 292. Of marriages in heaven,
27-41. How in heaven marriages from love truly conjugial are provided by
the Lord, 229, 316. Spiritual prolification of love and wisdom from
marriages in heaven, 52. Beneath heaven there are no marriages
(_conjugia_), 192. Concerning the marriage of the Lord and the church,
and the correspondence thereof, 116-131.

MARRIAGE, the, of God and truth, 83, 115. The reason why it has been
heretofore unknown, 83. How it takes place with man, 122, 123. It is the
church with man, and is the same thing as the marriage of charity and
faith, 62. The marriage of good and truth is in every thing of the Word,
516; from this marriage proceed all the loves which constitute heaven
and the church with man, 65. The marriage of good and truth flows into
every thing of the universe, 220, 84. To be given in marriage signifies
to enter heaven, where the marriage of good and truth takes place, 44.

MARRIED PARTNERS, two, who are principled in love truly conjugial, are
actually forms of the marriage of good and truth, or of love and wisdom,
66, 101, 102. The will of the wife conjoins itself with the
understanding of the man, and thence the understanding of the man with
the will of the wife, 159, 160. Love is inspired into the man by his
wife, 161. The conjunction of the wife with the man's rational principle
is from within, 165. The wife is conjoined to her husband by the sphere
of her life flowing forth from the love of him, 171-173. There are
duties proper to the man, and duties proper to the wife; the wife cannot
enter into the duties proper to the man, nor can the man enter into the
duties proper to the wife, so as to perform them aright, 174, 175.
Marriage induces other forms in the souls and minds of married partners,
192. The woman is actually formed into a wife according to the
description in the book of creation, Gen. ii. 21, 22, 23, 193. Two
married partners in heaven are called, not two angels, but one angel,
50. Two married partners most commonly meet after death, know each
other, again associate, &c. 49. If they can live together, they remain
married partners, but if they cannot, they separate themselves, 49, 51,

MARROW, spinal, 315.--The marrows represent the interiors of the mind
and of the body, 312.

MARRY, to.--When a man marries he becomes a fuller man, because he is
joined with a consort, with whom he acts as one man, 59. See _Marriage_.

MARY signifies the church, 119.

MATERIALS.--Substantials are the beginnings of materials, 328. Natural
things, which are material, cannot enter into spiritual things, which
are substantial. 328, Material things originate in substantial, 207.

MATERIAL things derive their origin from things substantial, 207.

MECHANICS is one of the sciences by which an entrance is made into
things rational, which are the ground of rational wisdom. 163.

MEATS,--There are in heaven, as in the world, both meats and drinks, 6.
See _Food._

MEDIUMS are conducive to what is first in itself, 98.

MEDIUM, the, of conjunction of the Lord with man, is the Word, 128.

MEDULLARY substance of the brain, 315.

METEOR in the spiritual world, 315.

MIND, the, is intermediate between the soul and the body, 178; although
it appears to be in the head, it is actually in the whole body, 178,
260. The human mind is distinguished into regions, as the world is
distinguished into regions as to the atmospheres, 188, 270; the supreme
region of the mind is called celestial, the middle region spiritual, and
the lowest region natural, 270, 305. The mind is successively opened
from infancy even to extreme old age, 102. As a man advances from
science into intelligence, and from intelligence into wisdom, so also
his mind changes its form, 94. With some, the mind is closed from
beneath, and is sometimes twisted as a spire into the adverse principle;
with others that principle is not closed, but remains half open above,
and with some open, 203. With men there is an elevation of the mind into
superior light, and with women there is an elevation of the mind into
superior heat, 188. The mind of every man, according to his will and
consequent understanding, actually dwells in one society of the
spiritual world, and intends and thinks in like manner with those who
compose the society, 530. The lower principles of the mind are unchaste,
but its higher principles chaste, 302. Every man has an internal and an
external mind, with the wicked the internal mind is insane, and the
external is wise; but with the good the internal mind is wise, and from
this also the external, 477. With the ancients, the science of
correspondences conjoined the sensual things of the body with the
perceptions of the mind, and procured intelligence, 76.

_Obs._--The mind is composed of two faculties which make man to be man,
namely, the will and the understanding. The mind composed of the
spiritual will and of the spiritual understanding, is the internal man;
it incloses the inmost man or soul (_anima_), and it is inclosed by the
natural mind or external man, composed of the natural will and
understanding. This natural mind, together with a sort of mind still
more exterior, called the _animus_, which is formed by the external
affections and inclinations resulting from education, society, and
custom, is the external mind. The whole organized in a perfect human
form, is called spirit (_spiritus_). The spirit in our world is covered
with a terrestrial body, which renders it invisible; but, freed from
this body by natural death, it enters the spiritual world, where its
spiritual body is perfectly visible and tactile.

MIRACLES.--Why there are none in the present day, 535.

MIRE.--In hell lascivious delights are represented under the appearance
of mire, &c., 480.


MODESTY is one of those virtues which have respect to life, and enter
into it, 164.

MONASTERIES.--What becomes in the other life of those who have been shut
up in monasteries, 54, 155. Virgins devoted to the monastic life, 513.

MONOGAMISTS.--All in heaven live married to one wife, 77.

MONOGAMICAL marriages, 70, 77, 141. They correspond to the marriage of
the Lord and the church, and originate in the marriages of good and
truth, 70.

MONOGAMY.--Why monogamy exists with Christian nations, 337-339.

MOTE.--Wonderful things respecting it, 329.

MOTHER.--The church in the world is called mother, 118, 119.

MORALITY, genuine, is the wisdom of life, 383. Spiritual morality is the
result of a life from the Lord according to the truths of the Word, 293.

MULTIPLICABLE.--Every thing is multiplicable _in infinitum_, 185.

MUNIFICENCE is one of those virtues which have respect to life, and
enter into it, 164.

MUSES, nine, or virgins represent knowledges and sciences of every kind,

NAKEDNESS signifies innocence, 413.

NATURAL, the, derives its origin from the spiritual, 320. Difference
between the natural and spiritual, 326-329. The natural principle is
distinguished into three degrees; the so-called natural, the natural
sensual, and the natural-corporeal, 442. The natural man is nothing but
an abode and receptacle of concupiscences and lusts, 448. There are
three degrees of the natural man, 496. Those who love only the world,
placing their heart in wealth, are properly meant by the natural, 496;
they pour forth into the world all things of the will and understanding,
covetously and fraudulently acquiring wealth, and regarding no other use
therein, and thence but that of possession, 496.

NATURE is the recipient whereby love and wisdom produce their effects or
uses, 380; thus nature is derived from life, and not life from nature,
380. All the parts of nature derive their subsistence and existence from
the sun, 380. Nature is in all time, in time, and in all space, in
space, 328. Nature, with her time and space, must of necessity have a
beginning and a birth, 328. Wherefore nature is from God, not from
eternity, but in time, that is, together with her time and space, 328.

NECESSITY for apparent love and friendship in marriages, for the sake of
order being preserved in houses, 271, and following, 283.


NOVITIATES, 182.--Novitiate spirit, 461. See _Spirits_.

NUPTIALS celebrated in heaven, 19-25. There are nuptials in the heavens
as in the earths, but only with those in the heavens who are in the
marriage of good and truth; nor are any others angels, 44. By the words
of the Lord, "Those who shall be accounted worthy to attain another age,
neither marry nor are given in marriage," no other nuptials are meant
than spiritual nuptials, and by spiritual nuptials is meant conjunction
with the Lord, 41. These spiritual nuptials take place in the earths,
but not after departure thence, thus not in the heavens, 44. To
celebrate nuptials signifies to be joined with the Lord, 41. To enter
into nuptials is to be received into heaven by the Lord, 41. Why
nuptials in the world are essential solemnities, 306.

OBSTRUCTIONS of inmost life, whence they proceed, 313.

OCCIPUT, 267, 444.

OCHIM, the, in hell, represent the images of the phantasies of the
internals, 264, 430.

ODE sung by virgins in the spiritual world, 207.

ODORS, the, whereby the chaste pleasures of conjugial love are presented
to the senses in the spiritual world, are the perfumes arising from
fruits, and the fragrances from flowers, 430.

OFFENSIVE appearances, odors, and forms, under which unchaste delights
are presented to the view in hell, 430.

OFFICES and employments in the spiritual world, 207.

OFFSPRINGS, the, derived from the Lord as a husband and father, and from
the church as a wife and mother, are all spiritual, 120. The spiritual
offsprings which are born from the Lord's marriage with the church are
truths and goods, 121. From the marriages of the angels in the heavens
are generated spiritual offsprings, which are those of love and wisdom,
or of good and truth, 65. Spiritual offsprings, which are produced from
the marriages of the angels, are such things as are of wisdom from the
father, and of love from the mother, 211. See _Storge_.

OIL signifies good, 44.

OLD men, decrepit, and infirm old women are restored by the Lord to the
power of their age, when from a religious principle they have shunned
adulteries as enormous sins, 137.

OLIVE-TREES in the spiritual world represent conjugial love in the
highest region, 270,

ONE, the, from whom all things have life and from whom form coheres, is
the Lord, 524. In heaven two married partners are called two when they
are named husband and wife, but one when they are named angels, 177.
When the will of two married partners become one, they become one man
(_homo_), 196.

OPERATIONS, all, in the universe have a progression from ends through
causes into effects, 400.

OPINIONS on celestial joys and eternal happiness, 3.

OPPOSITE.--There is not any thing in the universe which has not its
opposite, 425. Opposites, in regard to each other, are not relatives,
but contraries, 425. When an opposite acts upon an opposite, one
destroys the other even to the last spark of its life, 255. Marriages
and adulteries are diametrically opposite to each other, 255.

OPPOSITION of adulterous love and conjugial love, 423-443.

OPULENCE in heaven is the faculty of growing wise, according to which
faculty wealth is given in abundance, 250.


ORDER, all, proceeds from first principles to last, and the last becomes
the first of some following order, 311. All things of a middle order are
the last of a prior order, 311. There is successive order and
simultaneous order; the latter is from the former and according to it,
314. In successive order, one thing follows after another from what is
highest to what is lowest, 314. In simultaneous order, one thing is next
to another from what is inmost to what is outermost, 314. Successive
order is like a column with steps from the highest to the lowest, 314.
Simultaneous order is like a work cohering from the centre to the
superficies, 314. Successive order becomes simultaneous in the ultimate,
the highest things of successive order become the inmost of simultaneous
order, and the lowest things of successive order become the outermost of
simultaneous order, 314. Successive order of conjugial love, 305, 311.

ORGANIZATION, the, of the life of man according to his love, cannot be
changed after death, 524. A change of organization cannot possibly be
effected, except in the material body, and is utterly impossible in the
spiritual body after the former has been rejected, 524.

ORGANS.--Such as conjugial love is in the minds or spirits of two
persons, such is it interiorly in its organs, 310. In these organs are
terminated the forms of the mind with those who are principled in
conjugial love, 310.

ORIGIN of evil, 444. Origin of conjugial love, 60, 61, 83, 103-114, 183,
238. Origin of the Mahometan religion, 342. Origin of the beauty of the
female sex, 381-384.

OUTERMOST, the, lowest things of successive order become the outermost
of simultaneous order, 314.

_Obs._--The outermost is predicated of what is most exterior, in
opposition to the inmost, or that which is most interior.

OWLS in the spiritual world are correspondences and consequent
appearances of the thoughts of confirmators, 233.

PAGANS, the, who acknowledge a God and live according to the civil laws
of justice, are saved, 351.

PALACE representative of conjugial love, 270. Small palace inhabited by
two novitiate conjugial partners, 316. Description of the palace of a
celestial society, 12.


PALM-TREES, in the spiritual world, represent conjugial love of the
middle region, 270.

PALMS OF THE HANDS, in the, resides with wives a sixth sense, which is a
sense of all the delights of the conjugial love of the husband, 151*.

PAPER on which was written arcana at this day revealed by the Lord, 533.
Paper bearing this inscription, "The marriage of Good and Truth," 115.

PARADISE, spiritually understood, is intelligence, 353. Paradise on the
confines of heaven, 8.

PARALYSIS, 253, 470.

PARCHMENT IN HEAVEN.--Roll of parchment containing arcana of wisdom
concerning conjugial love, 43. Sheet of parchment, on which were the
rules of the people of the first age, 77.

PARNASSIDES, sports of the, in the spiritual world, 207. These sports
were spiritual exercises and trials of skill, 207.

PARNASSUS, 151*, 182, 207.

PARTICULARS are in universals as parts in a whole, 261. Whoever knows
universals, may afterwards comprehend particulars, 261.

_Obs._--Particulars taken together are called universals.

PARTNER.--Those who have lived in love truly conjugial, after the death
of their married partners, are unwilling to enter into iterated
marriages, the reason why, 321. See _Married Partners_.


PEACE is the blessed principle of every delight which is of good, 394.
Peace, because it proceeds immediately from the Lord, is one of the two
inmost principles of heaven, 394. Peace in their homes gives serenity to
the minds of husbands, and disposes them to receive agreeably the
kindnesses offered by their wives, 285. Peace is in conjugial love, and
relates to the soul, 180.

PEGASUS.--By the winged horse Pegasus the ancients meant the
understanding of truth, by which comes wisdom; by the hoofs of his feet
they understood experiences, whereby comes natural intelligence, 182.

PELLICACY, 459, 460, 462.

PERCEPTION, common, is the same thing us influx from heaven into the
interiors of the mind, 28. By virtue of this perception, man inwardly in
himself perceives truths, and as it were sees them, 28. All have not
common perception, 147. There is an internal perception of love, and an
external perception, which sometimes hides the internal, 49. The
external perception of love originates in those things which regard the
love of the world, and of the body, 49.

_Obs._--Perception is a sensation derived from the Lord alone, and has
relation to the good and true, _A.C._ 104. Perception consists in seeing
that a truth is true, and that a good is good; also that an evil is
evil, and a false is false, _A.C._ 7680. Its opposite is phantasy. See
_Phantasy, obs_.

PEREGRINATIONS of man in the societies of the spiritual world, during
his life in the natural world, 530.

PERIODS whereby creation is preserved in the state foreseen and provided
for, 400, 401.


PETER, the Apostle, represented truth and faith, 119.

PHANTASY, 267.--Those are in the phantasy of their respective
concupiscences who think interiorly in themselves, and too much indulge
their imagination by discoursing with themselves; for these separate
their spirit almost from connection with the body, and by vision
overflow the understanding, 267. What is the fate of those after death
who have given themselves up to their phantasy, 268, 514. Errors which
phantasy has introduced through ignorance of the spiritual world and of
its sun, 422.

_Obs._--Phantasy is an appearance of perception: it consists in seeing
what is true as false, and what is good as evil and what is evil as
good, and what is false as true, _A.C._. 7680.

PHANTOMS.--Who those are who in the other life appear as phantoms, 514.

PHILOSOPHERS, difference between, and _Sophi_, 130. The ancient people,
who acknowledged the wisdom of reason as wisdom, were called
philosophers, 180. See _Sophi_.

PHILOSOPHICAL considerations concerning the abstract substance, form,
subject. &c., 66, 186.

PHILOSOPHY is one of those sciences by which an entrance is made into
things rational, which are the grounds of rational wisdom, 163.

PHYSICS is one of the sciences by which an entrance is made into things
rational, which are the ground of rational wisdom, 163.

PLACE.--In the spiritual world there are places as in the natural world,
otherwise there could be no habitations and distinct abodes, 10.
Nevertheless place is not place, but an appearance of place, according
to the state of love and wisdom. 10. Places of instruction in the
spiritual world, 261.

PLACES, public, in the spiritual world, 17, 79.

PLANES successive, formed in man, on which superior principles may rest
and find support, 447. The ultimate plane in which the sphere of
conjugial love and its opposite terminate is the same, 439. The rational
plane, with man, is the medium between heaven and hell; the marriage of
good and truth flows into this plane from above, and the marriage of
evil and false flows into it from beneath, 436.

PLANETS.--Revelations made at the present day concerning the inhabitants
of the planets, 532. See Treatise by the Author on _The Earths in the

PLASTIC force in animals and vegetables, whence it proceeds, 238.

PLATO, 151*.

PLATONIST.--Arcana unfolded by a Platonist, 153*.

PLEASURES.--Sensations, with the pleasures thence derived, appertain to
the body, 273. The delights of adulterous love are the pleasures of
insanity, 442, 497.

PLEDGES.--After a declaration of consent, pledges are to be given, 300.
These pledges are continual visible witnesses of mutual love, hence also
they are memorials thereof, 300.

POLAND, 521.

POLES, 103, 108.

POLITICAL SELF-LOVE, its nature and quality, 264. It would make its
votaries desirous of being emperors if left without restraint, 264.

POLITICS is one of those sciences by which an entrance is made into
things rational, which are the ground of rational wisdom, 163.

POLYGAMICAL love is the love of the external, or natural man, 345. In
this love there is neither chastity, purity, nor sanctify, 346.

POLYGAMIST, no, so long as he remain such, is capable of being made
spiritual, 347. Conjugial chastity, purity, and sanctity cannot exist
with polygamists, 346.

POLYGAMY, of, 332-352. Whence it originates, 349. Polygamy is
lasciviousness, 345. Polygamy is not a sin with those who live in it
from a religious principle, as did the Israelites, 348. Why polygamy was
permitted to the Israelitish nation, 340.

POPES.--Dreadful fate of two popes who had compelled emperors to resign
their dominions, and had behaved ill to them, both in word and deed, at
Rome, whither they came to supplicate and adore them, 265.

PORTICO of palm-trees and laurels, 56.

POSTERIOR, the, is derived from the prior, as the effect from its cause,
326. That which is posterior exists from what is prior, as it exists
from what is prior, 330. Between prior and posterior there is no
determinate proportion, 326.

POWER, active or living, and passive or dead, 480. Whence proceeds the
propagative, or plastic force, in seeds of the vegetable kingdom, 238.

PRECEPT.--He who from purpose or confirmation acts against one precept,
acts against the rest, 528. The precepts of regeneration are five, see
n. 82: among which are these, that evils ought to be shunned, because
they are of the devil, and from the devil; that goods are to be done,
because they are of God, and from God; and that men ought to go to the

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